and feelings, and not only with deeds.  It forbids such natural and common thoughts as ‘I owe him an ill turn for that’; ‘I should like to pay him off.’  A great deal of what is popularly called ‘a proper spirit’ becomes extremely improper if tested by this precept.  There is an eloquent word in German which we can only clumsily reproduce, which christens the ugly pleasure at seeing misfortune and calls it ‘joy in others’ disasters.’  We have not the word; would that we had not the thing!

A solemn reason is added for the difficult precept, in that frequently misunderstood saying, ‘Give place unto wrath.’  The question is, Whose wrath?  And, plainly, the subsequent words of the section show that it is God’s.  That quotation comes from Deuteronomy xxxii. 35.  It is possibly unfortunate that ‘vengeance’ is ascribed to God; for hasty readers lay hold of the idea of passionate resentment, and transfer it to Him, whereas His retributive action has in it no resentment and no passion.  Nor are we to suppose that the thought here is only the base one, they are sure to be punished, so we need not trouble.  The Apostle points to the solemn fact of retribution as an element in the Divine government.  It is not merely automatically working laws which recompense evil by evil, but it is the face of the Lord which is inexorably and inevitably set ‘against them that do evil.’  That recompense is not hidden away in the future behind the curtain of death, but is realised in the present, as every evil-doer too surely and bitterly experiences.

‘Vengeance is mine, I will repay, saith the Lord.’  God only has the right to recompense the ungodly and the sinner as well as the righteous.  Dwelling in such a system as we do, how dares any one take that work into his hands?  It requires perfect knowledge of the true evil of an action, which no one has who cannot read the heart; it requires perfect freedom from passion; it requires perfect immunity from evil desert on the part of the avenger; in a word, it belongs to God, and to Him alone.  We have nothing to do with apportioning retribution to desert, either in private actions or in the treatment of so-called criminals.  In the latter our objects should be reformation and the safety of society.  If we add to these retribution, we transcend our functions.

II.  Take the positive,—­Follow God’s way of meeting hostility with beneficence.

The hungry enemy is to be fed, the thirsty to be given drink; and the reason is, that such beneficence will ’heap coals of fire upon his head.’  The negative is not enough.  To abstain from vengeance will leave the heart unaffected, and may simply issue in the cessation of all intercourse.  The reason assigned sounds at first strange.  It is clear that the ‘coals of fire’ which are to be heaped on the head are meant to melt and soften the heart, and cause it to glow with love.  There may be also included the burning pangs of shame felt by a man whose evil is answered by good.  But