Proverbi 25:22 Commento

This verse is the title of this latter collection of Solomon's proverbs, for he sought out and set in order many proverbs, that by them he might be still teaching the people knowledge, Ecc 12:9. Observe, 1. The proverbs were Solomon's, who was divinely inspired to deliver, for the use of the church, these wise and weighty sentences; we have had many, but still there are more. Yet herein Christ is greater than Solomon, for if we had all upon record that Christ said, and did, that was instructive, the world could not contain the books that would be written, Joh 21:25. 2. The publishers were Hezekiah's servants, who, it is likely, herein acted as his servants, being appointed by him to do this good service to the church, among other good offices that he did in the law and in the commandments, Ch2 31:21. Whether he employed the prophets in this work, as Isaiah, Hosea, or Micah, who lived in his time, or some that were trained up in the schools of the prophets, or some of the priests and Levites, to whom we find him giving a charge concerning divine things (Ch2 29:4), or (as the Jews think) his princes and ministers of state, who were more properly called his servants, is not certain; if the work was done by Eliakim, and Joah, and Shebna, it was no diminution to their character. They copied out these proverbs from the records of Solomon's reign, and published them as an appendix to the former edition of this book. It may be a piece of very good service to the church to publish other man's works that have lain hidden in obscurity, perhaps a great while. Some think they culled these out of the 3000 proverbs which Solomon spoke (Kg1 4:32), leaving out those that were physical, and that pertained to natural philosophy, and preserving such only as were divine and moral; and in this collection some observe that special regard was had to those observations which concern kings and their administration.

These are are also proverbs of Solomon,.... These that follow to the end of the book, as well as those which go before. Here begins a "third", some say a "fourth" part of this book. The Targum and Syriac version read, "these are also the deep proverbs of Solomon;'' and the Arabic version adds, "the exposition of which is difficult;'' which the men Hezekiah king of Judah copied out; out of the writings of Solomon; out of his three thousand proverbs, it, nay be; or out of the public records, which contained an account of his words and deeds. Who these men were is not certain; perhaps his ministers of state, Eliakim, Sheban, and Joah; or the prophets of his time, Isaiah, Micah, and Hosea: the Targum and Syriac version call them his "friends". Whoever they were, no doubt they were employed by Hezekiah; and which is recorded to his honour, that he was so careful to preserve such useful sayings, and annex them to those that were already collected and put together as above. This verse, it is likely, was written by one of the copiers. The proverbs begin in Pro 25:2.

For thou shall heap coals of fire upon his head,.... Not to increase his punishment and damnation, the more aggravated by kindness shown him; but to bring him by such means to a sense of former injuries, and to shame for them, repentance of them, and love of the person injured, and carefulness for the future of doing him any further wrong; and the Lord shall reward thee: with good things, for all the good done to thine enemy, whether it has the desired effect on him or not; or whether he rewards thee or not; see Rom 12:20.

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.

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.

"For you will heap coals of fire on his head," etc. It does not speak of the burning of punishments; for wisdom would not teach that you should minister good to an enemy for the cause of his destruction; but the coals upon his head signify the ardor of charity in his heart. For sometimes, an enemy, overcome by frequent benefits, with the rigor of hatred softened, receives in his mind the warmth of charity, and turns from an enemy into a friend, and begins to reclaim the one whom he unjustly hated.

(Pro. 25:1-28) The character of these proverbs sustains the title (see Introduction). also--refers to the former part of the book. copied out--literally, "transferred," that is, from some other book to this; not given from memory.