Proverbs 25:21

KJV

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

KJV (with Strong's)

If thine enemy {H8130} be hungry {H7457}, give him bread {H3899} to eat {H398}; and if he be thirsty {H6771}, give him water {H4325} to drink {H8248}:

Complete Jewish Bible

If someone who hates you is hungry, give him food to eat; and if he is thirsty, give him water to drink.

Berean Standard Bible

If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink.

American Standard Version

If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink:

Commentary

### 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](/proverbs/25-1 "Proverbs 25:1 - The Proverbs of Solomon Copied by Hezekiah's Men"). This section, spanning [Proverbs 25](/proverbs/25 "Proverbs 25 - Further Proverbs of Solomon") through [Proverbs 29](/proverbs/29 "Proverbs 29 - More Sayings of the Wise"), 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](/proverbs/25-22 "Proverbs 25:22 - The Effect of Kindness to Enemies"), 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](/exodus/21-24 "Exodus 21:24 - Eye for Eye")), 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](/romans/12-21 "Romans 12:21 - Overcoming Evil with Good"). 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](/proverbs/1-7 "Proverbs 1:7 - The Fear of the Lord is the Beginning of Knowledge").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **enemy (Hebrew, _sânêʼ'_):** 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.
* **hungry (Hebrew, _râʻêb'_):** 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.
* **water (Hebrew, _mayim'_):** 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](/matthew/5-45 "Matthew 5:45 - God's Impartiality"). 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.

* [Romans 12:20-21](/romans/12-20-21 "Romans 12:20-21 - Overcoming Evil with Good")
* [Matthew 5:43-48](/matthew/5-43-48 "Matthew 5:43-48 - Love for Enemies")
* [Luke 6:27-36](/luke/6-27-36 "Luke 6:27-36 - Love Your Enemies")

### 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
* **Who do I consider an "enemy" in my life, and how has my natural inclination been to respond to them?**
* **What practical steps can I take this week to offer "bread" or "water"—a tangible act of kindness or provision—to someone I perceive as an adversary?**
* **How might extending compassion to an enemy transform my own heart and perspective, rather than just impacting them?**

### FAQ
**Why does Proverbs 25:22 mention "coals of fire upon his head" as a result of kindness to an enemy?**

Answer: The phrase "heap coals of fire upon his head" from [Proverbs 25:22](/proverbs/25-22 "Proverbs 25:22 - The Consequence of Kindness") 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](/matthew/5-44 "Matthew 5:44 - Jesus' Command to Love Enemies"). 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](/luke/6-35 "Luke 6:35 - Be Merciful, Just as Your Father Is Merciful"). 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](/romans/5-10 "Romans 5:10 - Reconciliation Through Christ's Death") states, Christ "died for us" according to [Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Still Sinners"), 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](/john/6-35 "John 6:35 - Jesus, the Bread of Life") and offered "living water" in [John 4:14](/john/4-14 "John 4:14 - The Living Water"). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

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.

Romans 12:21

Be not overcome of evil, but overcome evil with good.

Matthew 5:44

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Exodus 23:4

If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again.

Exodus 23:5

If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.

Proverbs 24:17

¶ Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:

Luke 10:33

But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion [on him],