Proverbs 25:21 · Bible study
Proverbs 25:21 Commentary: The Call to Feed Your Enemy
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore Proverbs 25:21's command to feed your enemy, its Old Testament context, and how Paul applies it in Romans 12. A study for pastors and teachers.
Research Summary
- Meaning: Actively meet the physical needs of your enemy as a demonstration of God's love.
- Key words: 'enemy' (שֹׂנֵא, hater), 'hungry' (רָעֵב), 'thirsty' (צָמֵא), 'give to eat/drink' (Hiphil imperatives conveying active, causative action).
- Main debate: Whether the 'coals of fire' promise is restorative (leading to repentance) or punitive (judgment). Most commentators see it as redemptive shame.
- Theological theme: Overcome evil with good; love of enemies as a mark of wisdom and God's character.
- Best use: Preaching on forgiveness, non-retaliation, and practical love.
Translation Comparison
BSB Berean Standard Bible 2020
If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink.
WEB World English Bible 2000
If your enemy is hungry, give him food to eat. If he is thirsty, give him water to drink;
KJV King James Version 1769
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
ASV American Standard Version 1901
If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink:
YLT Young's Literal Translation 1898
If he who is hating thee doth hunger, cause him to eat bread, And if he thirst, cause him to drink water.
Darby Darby Bible 1890
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
Douay-Rheims Douay-Rheims Bible 1899
If thy enemy be hungry, give him to eat: if he thirst, give him water to drink:
Translations in other languages (10 available)
Si el que te aborrece tuviere hambre, dale de comer pan; y si tuviere sed, dale de beber agua:
Se aquele que te odeia tiver fome, dá-lhe pão para comer; e se tiver sede, dá-lhe água para beber;
Si ton ennemi a faim, donne-lui du pain à manger;
Hungert deinen Feind, so speise ihn mit Brot; dürstet ihn, so tränke ihn mit Wasser.
Indien dengene, die u haat, hongert, geef hem brood te eten; en zo hij dorstig is, geef hem water te drinken;
Se il tuo nemico ha fame, dagli del pane da mangiare: se ha sete, dagli dell’acqua da bere;
Jeźliżeby łaknął ten, co cię nienawidzi, nakarm go chlebem; a jeźliby pragnął, daj mu się napić wody;
Если голоден враг твой, накорми его хлебом; и если он жаждет, напой его водою:
你的仇敵 若 餓了，就給他飯 吃；若 渴了，就給他水 喝；
If your hater is in need of food, give him bread; and if he is in need of drink, give him water:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Proverbs 25:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse commands active kindness toward an enemy, going beyond non-retaliation. Matthew Henry notes that it echoes the Old Testament law of love for enemies, citing Elisha's treatment of the Syrian army (2 Kings 6:22). Barnes highlights that Paul reproduces this precept in Romans 12:20, interpreting the 'coals of fire' as the burning shame that leads an enemy to repentance. Gill explains that 'bread' and 'water' represent all the necessaries of life, so the command covers every act of beneficence. Keil and Delitzsch set this verse within a group linked by the Hebrew word ra' (evil/neighbor), showing it belongs to a sustained reflection on how to treat those who oppose you. The consensus is clear: the believer must meet an enemy's basic needs as a concrete expression of love, trusting God with the outcome.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Redemptive shame: The coals of fire represent the burning shame that leads an enemy to repentance and reconciliation (Barnes, Matthew Henry, Jamieson-Fausset-Brown).
- Punitive judgment: Some readers interpret the coals as God's judgment being heaped on the enemy's head, punishing them for their hostility.
What is clear: The clear, undisputed core is that God commands his people to actively provide for the physical needs of their enemies.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Interpretation of 'coals of fire' | The phrase involves causing shame or conviction in the enemy. | Some interpret this as redemptive shame that leads to repentance (Barnes, Matthew Henry), while others see it as divine punishment or judgment. |
| Relationship to New Testament enemy love | This verse anticipates Jesus' command to love enemies (Matthew 5:44). | Some argue the Old Testament command requires only outward acts of kindness, while others see it as already demanding heartfelt love. |
| Scope of the command | It applies to personal enemies, those who hate you. | Whether it extends to national or political enemies is debated; some limit it to individual relationships, others see it as a general ethic. |
Historical & Cultural Context
In ancient Israel, bread (lechem) and water (mayim) were the fundamental staples of life. Giving these to an enemy was not a small gesture; it meant sharing resources that were often scarce, especially in a subsistence farming economy. The book of Proverbs, as a collection of wisdom sayings, frequently addresses interpersonal relationships. Proverbs 25 is part of a collection of Solomon's proverbs compiled by Hezekiah's officials (25:1). The surrounding verses (25:17, 24) deal with neighborly conduct: avoiding overstaying your welcome (v.17), not bearing false witness (v.18), not trusting a faithless person (v.19), and the importance of harmony (v.20). Verse 21 then presents the radical alternative: instead of avoiding or harming an enemy, you are to feed and give drink to them.
This mirrors earlier law in Exodus 23:4, 5 about helping an enemy's livestock. The wisdom tradition thus upholds the principle that kindness overcomes hostility. The 'coals of fire' metaphor likely draws from the process of smelting metal, where heaping coals of fire melts the ore and purifies it. Jamieson-Fausset-Brown describe it: 'As metals are melted by heaping coals upon them, so is the heart softened by kindness.' This cultural context shows the verse is not about passive non-resistance but active, costly love.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Masoretic Text is stable, and the Greek Septuagint and Latin Vulgate align closely with the Hebrew. The verse appears to have been transmitted without major differences across manuscript traditions.
Reception History
This verse has been received across Christian tradition as a key Old Testament foundation for the command to love enemies. The apostle Paul directly cites it in Romans 12:20, placing it within a context of overcoming evil with good. Early church fathers like Augustine referenced the verse in discussions on non-retaliation and mercy. In the medieval period, it was often used in monastic rules as a pattern for hospitality, even toward those who opposed the community. During the Reformation, commentators such as Matthew Henry and John Gill emphasized that this command reflects the heart of God and is not merely an Old Testament law but a permanent moral duty. In modern preaching, it is frequently paired with Jesus' teaching in the Sermon on the Mount (Matthew 5:44) to show the continuity of Scripture's ethic.
Preaching This Verse
Three-point outline
- The Command Is Concrete: Meet the physical needs of your enemy without condition.
- The Motive Is Transformative: Kindness aims to overcome evil with good, leading the enemy to repentance.
- The Promise Is Divine: God rewards those who show mercy, whether the enemy relents or not.
Five-point outline
- Identify the Enemy: Anyone who hates you or opposes you, personal or political.
- Notice the Need: Hunger and thirst represent genuine, basic needs.
- Give Generously: Bread and water symbolize all life's necessities; offer what you have.
- Act with Purpose: Service serves the enemy's ultimate good, not our comfort.
- Trust the Outcome: God's reward may include reconciliation or deeper change in the enemy's heart.
Illustration hooks
- A coworker who regularly undermines you falls ill; you bring a meal to their home without fanfare.
- A family member who has cut off contact faces financial crisis; you quietly provide groceries or pay a utility bill.
- A neighbor who opposes your values experiences an emergency (e.g., a burst pipe); you offer tools and help freely.
Questions your congregation is asking
- How can I show kindness to someone who has hurt me deeply without feeling like a doormat?
- What if my kindness is rejected or exploited, am I still required to give?
- Does this command apply to national enemies too, or only to personal ones?
Leading a Discussion
This verse challenges one of our deepest instincts: to retaliate when wronged. Instead, Scripture calls us to respond with concrete acts of kindness. As you discuss, consider how this command confronts your natural feelings and what resources God gives you to obey it.
Discussion questions
- What does this verse command us to do when our enemy is in need? (Observation)
- Why do you think the command specifies 'food' and 'water' rather than a more general 'be kind'? (Interpretation)
- How does this command relate to the surrounding verses in Proverbs 25? (Interpretation)
- The 'coals of fire' phrase is puzzling. How have you understood it? How might it shape our motive for kindness? (Interpretation)
- Paul quotes this verse in Romans 12:20. How does that context help us understand its meaning? (Interpretation)
- What obstacles prevent you from obeying this in your daily life? (Application)
- Who is an enemy in your life right now? What might it look like to apply this verse practically this week? (Application)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 23:4 | “If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. |
| Exodus 23:5 | If you see the donkey of him who hates you fallen down under his burden, don’t leave him. You shall surely help him with it. |
| II Kings 6:22 | He answered, “You shall not strike them. Would you strike those whom you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink, then go to their master.” |
| II Chronicles 28:15 | The men who have been mentioned by name rose up and took the captives, and with the plunder clothed all who were naked among them, dressed them, gave them sandals, gave them something to eat and to drink, anointed them, carried all the feeble of them on donkeys, and brought them to Jericho, the city of palm trees, to their brothers. Then they returned to Samaria. |
| Proverbs 24:17 | Don’t rejoice when your enemy falls. Don’t let your heart be glad when he is overthrown, |
| Matthew 5:44 | But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, |
| Luke 10:33 | But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, |
| Luke 10:36 | Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that when your enemy is hungry you should see this verse and the one after it along with Romans 12 verse 20. This shows how to handle such a situation according to Scripture.
Barnes' Notes on the Bible Protestant 1832
Barnes reads the "coals of fire" as a refining rather than a punishment. Like the high priest's coals that turned incense into a sweet aroma, the shame this kindness produces leads the enemy to repentance, prayer, and thanksgiving, turning evil into good.
Geneva Bible Notes Reformed 1599
Geneva Bible Notes notes that giving food or water to someone who hates you is a wise response. This action shows strength through patience rather than revenge. It brings peace to both the giver and the receiver.
Gill's Exposition of the Bible Baptist 1748
Gill notes that bread and water cover all basic needs of life. Giving these things to an enemy shows true kindness and humanity.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB uses the image of coals melting metal to illustrate how kindness, not harshness, transforms a hostile heart. The point is that returning good for evil has a softening effect that punishment cannot achieve.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch treat these proverbs as a linked group held together by the word "רע" (evil). False witness is described as a murder weapon that destroys a neighbor's property, honor, and life. Trusting a faithless person is compared to using a broken tooth or a shaky leg, while trying to cheer a sad heart with songs is as foolish as removing a coat on a frosty day.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that loving enemies is an old commandment from the Old Testament not a new one given only by Christ. He says showing this love by giving food and water when enemies are hungry or thirsty will bring them to reconcile and earn God’s reward.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley takes "bread" and "water" as shorthand for every basic need that sustains life. He does not read the verse as only about literal food and drink; rather it asks for whatever is truly necessary to get by.