siders, however, as a result not always to be attained, for he says, if it be possible live peaceably with all men.
(19) Dearly beloved, avenge not yourselves ; hut rather give place unto wrath, &c. This is a repetition and amplification of the previous injunc- tion, not to recompense evil for evil. There are three interpretations of the phrase give place unto wrath which deserve to be mentioned. Ac- cording to the first, the wrath here intended is that of the injured party, and to give place to is made to signify, to allow it to pass, i. e. let it go, do not cherish or indulge it. But this is in direct contradiction to the common and proper meaning of the phrase, which signifies to give free scope to ; and no example of a contrary usage is adduced. The second interpretation refers the wrath to the injurer. The meaning then is, ' Do not avenge yourselves, but rather yield or submit to the anger of your enemies.' But this also is inconsistent with the scriptural usage of the
xpression to give place to, which means to make room for, to give free cope to. The third interpretation, therefore, according to which it is the wrath of God that is here intended, is the only one consistent with the meaning of the phrase or with the context. ' Dearly beloved, avenge not yourselves, leave that matter to God ; it is his prerogative to take ven- geance, but do you overcome evil with good.' The passage. Vengeance is mine, I will repay saith the Lord, is quoted from Deut. 32 : 35, and is obviously cited to show the propriety of the command to leave vengeance to God, and not attempt to take it into our own hands.
(20) Therefore, if tliine enemy hunger, feed him ,• if he thirst, give him drink, &c. That is, instead of avenging ourselves by returning evil for evil, we must return good for evil. The expression /eec? him and give him drink are obviously not to be confined to their literal meaning, nor even to the discharge of the common offices of humanity ; they are figura- tive expressions for all the duties of benevolence. It is not enough, therefore, that we preserve an enemy from perishing; we must treat him with all affection and kindness.
For in so doing thou shalt heap coals of fire upon his head. This whole verse is taken from Prov. 25 : 21, 22, " If thine enemy be hungry give him bread to eat; and if he be thirsty give him water to drink : For thou shalt heap coals of fire upon his head, and the Lord shall reward thee." The common and natural meaning of the expression to heap coals ef fre upon any one, is to inflict the greatest pain upon him, to punish him most severely; see Ps. 140: 10, "Let burning coals fall upon them ;" Ps. 11 : 6, " Upon the wicked he shall rain coals, fire, and brim- stone, and an horrible tempest;" Ez.lO: 2. 4Esdr. 16: 52, " Letnotthe wicked deny that he has sinned, for coals of fire shall burn upon the head of him who denies that he has sinned against the Lord God." The most probable explanation of this figurative expression is, that the allusion is to the lightning or fire from heaven, which is the symbol of the divine vengeance. To rain fire upon any one, is to visit him with the severest and surest destruction. This explanation is much more natural than to