and the well-known precept on showing kindness to one’s enemies, though partly supported by the prospect of a reward (comp. xxiv. 17, 18), is so nobly expressed that an apostle can adopt it without change (Rom. xii. 20),—
If one that hates thee hunger, give him bread to eat,
and if he thirst, give him water to drink,
for thou heapest coals of fire thereby
upon his head, and Jehovah shall recompense thee (xxv. 21, 22).
Let us pause a moment on this proverb, which contrasts so strongly with the advice on the treatment of enemies given by Sirach. ‘Coals of fire on the head’ is probably here a metaphorical expression for what St. Augustine calls ‘urentes conscientiæ gemitus’ (De doctr. Christ., l. iii., c. 16). The appositeness of the phrase will be heightened if we suppose the enemy spoken of to be one who has never heard of the wise man’s rule—a man of rude, uncultured nature, and perhaps of alien race. To such a one, the being fed by the very man whom he ‘hated’ would give first of all a shock of surprise, and then a pang of intolerable remorse for his own unworthiness.[[197]] I wish one could be sure that this pang was referred to as purifying as well as painful to the sufferer. A parallel passage would be a great boon. Of course we can apply the passage in the same sense as St. Paul when he followed his quotation with the words, ‘Be not overcome of evil, but overcome evil with good.’
But we should wrong our ‘wise men’ by treating them as pure utilitarians; they are often sympathetic observers of character and circumstance. For instance,—
Vinegar falling upon a wound,[[198]]
and he who sings songs to a heavy heart (xxv. 20).
Silver dross spread over an earthen vessel—