Romans 12:20

Romans 12:20 in Multiple Translations

Berean Standard Bible BSB

On the contrary, “If your enemy is hungry, feed him; if he is thirsty, give him a drink. For in so doing, you will heap burning coals on his head.”

King James Version KJV

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.

American Standard Version ASV

But 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.

Bible in Basic English BBE

But if one who has hate for you is in need of food or of drink, give it to him, for in so doing you will put coals of fire on his head.

Free Bible Version FBV

If those who hate you are hungry, give them food; if they're thirsty, give them a drink; for by doing so you pile fiery coals on their heads.

Geneva Bible 1599 GNV

Therefore, if thine enemie hunger, feede him: if he thirst, giue him drinke: for in so doing, thou shalt heape coales of fire on his head.

Young's Literal Translation YLT

I will recompense again, saith the Lord;' if, then, thine enemy doth hunger, feed him; if he doth thirst, give him drink; for this doing, coals of fire thou shalt heap upon his head;

World English Bible WEB

Therefore “If your enemy is hungry, feed him. If he is thirsty, give him a drink; for in doing so, you will heap coals of fire on his head.”

Noah Webster Bible WBS

Therefore if thy enemy hungereth, feed him; if he thirsteth, give him drink: for in so doing thou shalt heap coals of fire on his head.

Douay-Rheims 1899 DRV

But if thy enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.

Translation for Translators T4T

Instead of doing something evil to those who have done something evil to you, do as the Scriptures teach: “If your (sg) enemies are hungry, feed them! If they are thirsty, give them something to drink! By doing that, you (sg) will cause them to feel ashamed and perhaps they will change their attitude toward you [IDM].”

Plain English Version PEV

Instead of you doing payback to them, you have to do like God says in another place in his book. He says, “If your enemies are hungry, give them food to eat. If they are thirsty, give them something to drink. Then they will be sorry and feel shame for the bad things they did to you.”

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Berean Amplified Bible — Romans 12:20

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 12:20 Interlinear (Deep Study)

BIB

GRK εαν ουν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου

εαν ean G1437 if COND

ουν oun G3767 therefore/then Conj

πεινα peinaō G3983 to hunger Verb-PAS-3S

ο ho G3588 the/this/who Art-NSM

εχθρος echthros G2190 enemy Adj-NSM

σου su G4771 you Pron-2GS

ψωμιζε psōmizō G5595 to feed/dole out Verb-PAM-2S

αυτον autos G846 it/s/he Pron-ASM

εαν ean G1437 if COND

διψα dipsaō G1372 to thirst Verb-PAS-3S

ποτιζε potizō G4222 to water Verb-PAM-2S

αυτον autos G846 it/s/he Pron-ASM

τουτο ohutos G3778 this/he/she/it Dem-ASN

γαρ gar G1063 for Conj

ποιων poieō G4160 to do/make: do Verb-PAP-NSM

ανθρακας anthrax G440 charcoal Noun-APM

πυρος pur G4442 fire Noun-GSN

σωρευσεις sōreuō G4987 to pile up Verb-FAI-2S

επι epi G1909 upon/to/against Prep

την ho G3588 the/this/who Art-ASF

κεφαλην kephalē G2776 head Noun-ASF

αυτου autos G846 it/s/he Pron-GSM

Greek Word Study

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Greek Word Reference — Romans 12:20

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

πεινα peinaō G3983 "to hunger" Verb-PAS-3S

To hunger means to feel a strong need or craving for food, like when Jesus fasted for 40 days in Matthew 4:2. It can also be used figuratively to describe a deep desire or longing, as in Matthew 5:6 where it refers to hungering and thirsting for righteousness.

Definition: πεινάω, -ῶ [in LXX chiefly for = רָעֵב ;] to hunger, be hungry: Mat.4:2 12:1, 3 21:18 25:35, 37 25:42, 44, Mrk.2:25 11:12, Luk.1:53 4:2 6:3, Rom.12:20" (LXX), 1Co.4:11 11:21 11:34 Php.4:12, Rev.7:16; metaphorically, Mat.5:6, Luk.6:21, 25, Jhn.6:35.† (AS)

Usage: Occurs in 23 NT verses. KJV: be an hungered See also: 1 Corinthians 4:11; Matthew 4:2; Revelation 7:16.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εχθρος echthros G2190 "enemy" Adj-NSM

Enemy refers to someone who is hostile or hateful, like Satan or a personal adversary. It is used in Romans 11:28 and Matthew 13:28 to describe those who oppose God or His people. This concept is important for understanding spiritual warfare.

Definition: ἐχθρός, -ά, -όν (ἔχθος, hatred), [in LXX chiefly for אֵיבָה, also for עָר, etc. ;] __1. hated, hateful (Hom.): opposite to ἀγαπητός, Rom.11:28. __2. Actively, hating, hostile: Rom.5:10, 1Co.15:25, 2Th.3:15; with genitive of person(s) (cl.), Jas.4:4; τ. διανοίᾳ, Col.1:21; ἐ. ἄνθρωπος, Mat.13:28; as subst., ὁ ἐ., an enemy, 1Co.15:26; the devil, Mat.13:39, Luk.10:19; with genitive of person(s), Mat.22:44 Mrk.12:36, Luk.20:43, Act.2:35, 1Co.15:25, Heb.1:13 10:13" (LXX) ; Mat.5:43-44 10:36 13:25, Luk.1:71, 74 6:27, 35 19:27, 43, Rom.12:20, Gal.4:16, Rev.11:5, 12; with genitive of thing(s), Act.13:10, Php.3:18.† (AS)

Usage: Occurs in 32 NT verses. KJV: enemy, foe See also: 1 Corinthians 15:25; Luke 19:43; Hebrews 1:13.

σου su G4771 "you" Pron-2GS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ψωμιζε psōmizō G5595 "to feed/dole out" Verb-PAM-2S

To feed or nourish someone, like giving food to the hungry, as seen in Romans 12:20 and 1 Corinthians 13:3.

Definition: ψωμίζω (ψωμός, a morsel), [in LXX chiefly for אָכַל hi. ;] to feed with morsels (as children or the sick; Hippocr.), hence, generally, in late writers, to feed, nourish: with accusative of person(s), Rom.12:20 (LXX); with accusative of thing(s), to give out for food, 1Co.13:3 (cf. WM, § 32, 4an; for dupl. accusative, cf. Num.11:4, Sir.15:3, al.).† (AS)

Usage: Occurs in 2 NT verses. KJV: (bestow to) feed See also: 1 Corinthians 13:3; Romans 12:20.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

διψα dipsaō G1372 "to thirst" Verb-PAS-3S

To thirst means to have a strong desire for something, like water or spiritual fulfillment. Jesus used this word to describe those who hunger and thirst for righteousness. It appears in Matthew 5:6 and John 4:14.

Definition: διψάω,-ῶ (δίψα, thirst), [in LXX chiefly for צָמֵא ;] to thirst: absol., Mat.25:35, 37 25:42, 44, Jhn.4:13, 15 19:28, Rom.12:20" (LXX), 1Co.4:11; figuratively, Jhn.4:14 6:35 7:37, Rev.7:16 21:6 22:17; with accusative (= cl. with genitive), τ. δικαιοσύνην, Mat.5:6.† (AS)

Usage: Occurs in 16 NT verses. KJV: (be, be a-)thirst(-y) See also: 1 Corinthians 4:11; Matthew 25:35; Revelation 7:16.

ποτιζε potizō G4222 "to water" Verb-PAM-2S

To water means to give someone or something drink, like in Matthew 25:35 where Jesus says giving a cup of water is a kind act. It can also mean to nurture or care for something, as in 1 Corinthians 3:6-8.

Definition: ποτίζω (πότος), [in LXX chiefly for שָׁקָה hi. ;] to give to drink: with accusative of person(s), Mat.25:35, 37 25:42 27:48, Mrk.15:36, Luk.13:15, Rom.12:20; with dupl. accusative, Mat.10:42, Mrk.9:41; fig., γάλα, 1Co.3:2; ἐκ τ. οἴνου Rev.14:8; of plants, to water (Xen., Strab., al.; Gen.13:10), figuratively, 1Co.3:6-8 Metaphorical (cf. Isa.29:10 Sir.15:3), of the Spirit, 1Co.12:13.† (AS)

Usage: Occurs in 15 NT verses. KJV: give (make) to drink, feed, water See also: 1 Corinthians 3:2; Mark 15:36; Revelation 14:8.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ποιων poieō G4160 "to do/make: do" Verb-PAP-NSM

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

ανθρακας anthrax G440 "charcoal" Noun-APM

Charcoal is a live coal that burns hot, like the one in Romans 12:20. It is used for heating and cooking. In the Bible, it symbolizes purification and refinement.

Definition: ἄνθραξ, -ακος, ὁ [in LXX chiefly for גֶּחֶל ;] coal, charcoal: . ἄ. πυρός, a burning coal, Rom.12:20.† (AS)

Usage: Occurs in 1 NT verses. KJV: coal of fire See also: Romans 12:20.

πυρος pur G4442 "fire" Noun-GSN

Fire, literally or figuratively, is used in the Bible to describe flames, lightning, or God's judgment. It appears in Matthew 13:40 and Revelation 8:5. Jesus teaches about fire in Luke 3:9 and John 15:6.

Definition: πῦρ genitive, πυρός, τό, [in LXX chiefly and very frequently for אֵשׁ ;] fire: Mrk.9:22, Luk.3:9, Jhn.15:6, Act.2:10, 1Co.3:13, Jas.3:5, Rev.8:5, al; π. καὶ θεῖον, Luk.17:29; κατακαίειν (ἐν) π., Mat.13:40, Rev.17:16 18:8; καίεσθαι πυρί, Heb.12:18, Rev.8:8 21:8; φλὸξ πυρός, Act.7:30, 2Th.1:8, Heb.1:7, Rev.1:14 2:18 19:12; λαμπάδες πυρός, Rev.4:5; στῦλοι πυρός, Rev.10:1; ἄνθρακες πυρός, Rom.12:20 (LXX); γλῶσσαι ὡσεὶ πυρός, Act.2:3; δοκιμάζειν (πυροῦσθαι) διὰ πυρός, 1Pe.1:7, Rev.3:18; ὡς διὰ. π. (Lft., Notes, 193), 1Co.3:15. Of the fire of hell (cf. Dalman, Words,161): Mrk.9:48 (LXX); τὸ π. τὸ αἰώνιον, Mat.18:8 25:41 (cf. 4Ma.12:12); ἄσβεστον, Mrk.9:43; πυρὸς αἰωνίου δίκην ὑπέχειν, Ju 7; γέεννα τοῦ π., Mat.5:22 18:9; κάμινος τοῦ π., Mat.13:42, 50; ἡ λίμνη τοῦ π., Rev.19:20 20:10, 14-15; πυρὶ τηρεῖσθαι, 2Pe.3:7; βασανισθῆναι ἐν π., Rev.14:10. Metaphorical: βαπτίζειν πυρί, Luk.3:16; of the tongue, Jas.3:5; of strife and discord, Luk.12:49; ἐκ π. ἁρπάζειν, Ju 23; πυρὶ αλίζεσθαι, Mrk.9:49; ζῆλος πυρός, Heb.10:27; of God, π, καταναλίσκον, Heb.12:29 (LXX) (AS)

Usage: Occurs in 73 NT verses. KJV: fiery, fire See also: 1 Corinthians 3:13; Matthew 3:12; 1 Peter 1:7.

σωρευσεις sōreuō G4987 "to pile up" Verb-FAI-2S

This verb means to pile up or heap things on, used literally in Romans 12:20 and figuratively in 2 Timothy 3:6 to describe being overwhelmed with sins.

Definition: σωρεύω [in LXX: Pro.25:22 (חָתָה), Jdth.15:11 * ;] __(a) to heap on: with accusative before ἐπί with accusative, Rom.12:20 (LXX) (Arist., al.); __(b) to heap with: with accusative and dative, metaphorically, ἁμαρτίαις, 2Ti.3:6 (overwhelmed with, Field, Notes, 217) (Polyb.).† (AS)

Usage: Occurs in 2 NT verses. KJV: heap, load See also: 2 Timothy 3:6; Romans 12:20.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κεφαλην kephalē G2776 "head" Noun-ASF

The head is the upper part of the body, but it can also mean a leader or a source, like Christ being the head of the church in 1 Corinthians 11:3. It's about control or authority.

Definition: κεφαλή, -ῆς, ἡ [in LXX nearly always for רֹאשׁ ;] the head: Mat.5:35, Mrk.6:24, Rev.1:14 9:7, al. mult.; figuratively, ἄνθρακες ἐπὶ τὴν κ., Rom.12:20 (LXX); αἷμι, Act.18:6; metaphorically, of a husband, with genitive, 1Co.1:13, Eph.5:23; of Christ, 1Co.11:3, Eph.4:15 5:23, Col.1:18 2:10, 19; of things, κ. γωνίας, Mat.21:42 (LXX) (AS)

Usage: Occurs in 68 NT verses. KJV: head See also: 1 Corinthians 11:3; Mark 6:28; 1 Peter 2:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Romans 12:20

Show Verse Quote Highlights

Context
Cross References
Romans 12:20 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 12:20
Jamieson-Fausset-Brown on Romans 12:20
Matthew Poole's Commentary on Romans 12:20
Trapp's Commentary on Romans 12:20
Ellicott's Commentary on Romans 12:20
Adam Clarke's Commentary on Romans 12:20
Cambridge Bible on Romans 12:20
Barnes' Notes on Romans 12:20
Whedon's Commentary on Romans 12:20
Sermons on Romans 12:20

Context — Forgiveness

18If it is possible on your part, live at peace with everyone. 19Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine; I will repay, says the Lord.”

20On the contrary, “If your enemy is hungry, feed him; if he is thirsty, give him a drink. For in so doing, you will heap burning coals on his head.”

21Do not be overcome by evil, but overcome evil with good.

Cross References

	Reference	Text (BSB)
1	Proverbs 25:21–22	If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink. For in so doing, you will heap burning coals on his head, and the LORD will reward you.
2	Matthew 5:44	But I tell you, love your enemies and pray for those who persecute you,
3	Luke 6:27	But to those of you who will listen, I say: Love your enemies, do good to those who hate you,
4	Exodus 23:4–5	If you encounter your enemy’s stray ox or donkey, you must return it to him. If you see the donkey of one who hates you fallen under its load, do not leave it there; you must help him with it.
5	2 Kings 6:22	“Do not kill them,” he replied. “Would you kill those you have captured with your own sword or bow? Set food and water before them, that they may eat and drink and then return to their master.”
6	1 Samuel 24:16–19	When David had finished saying these things, Saul called back, “Is that your voice, David my son?” Then Saul wept aloud and said to David, “You are more righteous than I, for you have rewarded me with good, though I have rewarded you with evil. And you have shown this day how well you have dealt with me; for when the LORD delivered me into your hand, you did not kill me. When a man finds his enemy, does he let him go away unharmed? May the LORD reward you with good for what you have done for me this day.
7	1 Samuel 26:21	Then Saul replied, “I have sinned. Come back, David my son. I will never harm you again, because today you considered my life precious. I have played the fool and have committed a grave error!”
8	Song of Solomon 8:6–7	Set me as a seal over your heart, as a seal upon your arm. For love is as strong as death, its jealousy as unrelenting as Sheol. Its sparks are fiery flames, the fiercest blaze of all. Mighty waters cannot quench love; rivers cannot sweep it away. If a man were to give all the wealth of his house for love, his offer would be utterly scorned.
9	Psalms 140:10	May burning coals fall on them; may they be thrown into the fire, into the miry pits, never to rise again.
10	Psalms 120:4	Sharp arrows will come from the warrior, with burning coals of the broom tree!

Romans 12:20 Summary

Romans 12:20 teaches us that we should show kindness to our enemies, even if they have wronged us, by meeting their physical needs, such as giving them food and drink. This can be a powerful way to bring conviction and change to their lives, as it shows them that we are committed to loving them, even when they may not deserve it (Matthew 5:44). By choosing to show kindness, we can trust that God will take care of justice and bring about good in the situation (Romans 12:19). This verse reminds us that our actions have the power to bring about positive change in the lives of those around us, and that we should strive to overcome evil with good, not with more evil.

Frequently Asked Questions

What does it mean to heap burning coals on someone's head?

This phrase, found in Romans 12:20, is a metaphor that suggests showing kindness to our enemies will bring shame and conviction to them, as seen in Proverbs 25:21-22, where it is written that such actions can bring remorse to those who have wronged us.

Is it really possible to love and care for our enemies?

Yes, as Christians, we are called to love our enemies, as Jesus teaches in Matthew 5:44, and to trust that God will take care of justice, as stated in Romans 12:19, where it says, 'Do not avenge yourselves, beloved, but leave room for God’s wrath.'

How can I apply this verse in my everyday life?

We can apply Romans 12:20 by choosing to show kindness and compassion to those who may have wronged us, whether it be a coworker, family member, or friend, and trust that God will use our actions to bring about conviction and change in their lives, as seen in 1 Peter 3:9, where it says to 'not repay evil with evil or insult with insult.'

Does this verse mean I should put myself in harm's way to help my enemy?

No, Romans 12:20 does not suggest that we should put ourselves in harm's way to help our enemies, but rather to look for opportunities to show them kindness and love, as stated in Romans 12:18, where it says, 'If it is possible on your part, live at peace with everyone.'

Reflection Questions

What are some ways I can show kindness to those who have wronged me, even if it's just in small ways?
How can I trust that God will take care of justice and not take matters into my own hands?
What are some areas in my life where I need to apply the principle of heaping burning coals on my enemy's head?
How can I balance the desire to show kindness to my enemies with the need to protect myself and my loved ones?
What does it look like to overcome evil with good, as stated in Romans 12:21, in my everyday life?

Gill's Exposition on Romans 12:20

Therefore if thine enemy hunger, feed him,.... These words are taken from Proverbs 25:21, and to be understood, as a Jewish (o) writer observes, כמשמעו, according to "their literal sense"; though

Jamieson-Fausset-Brown on 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.

Matthew Poole's Commentary on Romans 12:20

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 ,22; See Poole on "". See Poole on "".

Trapp's Commentary on Romans 12:20

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.

Ellicott's Commentary on Romans 12:20

(20) Thou shalt heap coals of fire.—Comp. Psalms 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.

Adam Clarke's Commentary on Romans 12:20

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 Proverbs 25:21; Proverbs 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.

Cambridge Bible on Romans 12:20

20. Therefore if thine enemy, &c.] Here again is an O. T. quotation, (Proverbs 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.

Barnes' Notes on Romans 12:20

Therefore, if thine enemy hunger ... - This verse is taken almost literally from Proverbs 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.

Whedon's Commentary on Romans 12:20

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.

Sermons on Romans 12:20

	Sermon	Description
	Testimony - Part 1 by Corrie Ten Boom	In this video, a woman shares her personal experience of being imprisoned by the Nazis for hiding Jewish people in Holland. She spent 11 months in prison, including time in solitar
	The Power of Kindness by Jim Cymbala	In this sermon, the speaker emphasizes the importance of kindness in our lives as Christians. He mentions that while people may know the Bible, speak in tongues, or preach, they ma
	Christ Overcame Evil With Good, Do the Same by John Piper	In this sermon, the speaker emphasizes the importance of love and the need to overcome evil with good. He highlights the concept of giving water and food to one's enemies and wanti
	The Man Who Hates by Steve Mays	In this sermon, the preacher discusses the importance of love and obedience in the Christian faith. He references the parable of the servant who owed a large debt to the king and e
	(Pdf Book) True Salt by Bakht Singh	Bakht Singh emphasizes that Jesus calls His followers to be the 'salt of the earth,' highlighting the essential qualities of salt: it adds flavor, represents faithfulness, preserve
	Surrender by Mary Peckham	In this sermon, the preacher emphasizes the boldness of the appeal to present one's body to God. He urges individuals to come to God in light of His great mercy and make a personal
	Aggressive Kindness by David Wilkerson	In this sermon, the preacher focuses on Exodus 23:4-5, which discusses the concept of aggressive kindness. The passage emphasizes the importance of helping even one's enemies in ti