Amos 2:14

Translation
King James Version
Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:
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KJV (with Strong's)
Therefore the flight H4498 shall perish H6 from the swift H7031, and the strong H2389 shall not strengthen H553 his force H3581, neither shall the mighty H1368 deliver H4422 himself H5315:
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Complete Jewish Bible
Even the swift won't be able to flee; the strong won't be able to use their strength, the warriors won't save themselves.
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Berean Standard Bible
Escape will fail the swift, the strong will not prevail by his strength, and the mighty will not save his life.
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American Standard Version
And flight shall perish from the swift; and the strong shall not strengthen his force; neither shall the mighty deliver himself;
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World English Bible Messianic
Flight will perish from the swift; and the strong won’t strengthen his force; neither shall the mighty deliver himself;
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Geneva Bible (1599)
Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mightie saue his life.
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Young's Literal Translation
And perished hath refuge from the swift, And the strong strengtheneth not his power, And the mighty delivereth not his soul.
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See also
Jeremiah 9:23Amos 9:1Amos 9:3Psalms 33:16Ecclesiastes 9:11Job 11:20Isaiah 30:16
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In the KJVVerse 22,394 of 31,102

Study This Verse

SUMMARY

Amos 2:14 delivers a profound and chilling declaration of divine judgment, asserting the utter futility of all human strength, agility, and military prowess in the face of God's righteous wrath. It serves as a stark warning to Israel, and to all humanity, that when the Lord's decree of judgment is set, no amount of personal ability, physical speed, or collective might can provide escape or resistance, highlighting the absolute sovereignty of God over all human endeavors and the inescapable consequences of unrepentant sin.

CONTEXT

  • Literary Context: Amos 2:14 is situated within the climax of Amos's oracles against the nations, culminating in a severe indictment of Israel, the northern kingdom. Chapters 1 and 2 systematically condemn surrounding nations for various transgressions, building a rhetorical crescendo that finally turns with devastating force upon Judah and, more intensely, Israel. The preceding verses (Amos 2:6-13) detail Israel's specific covenant violations: social injustice, oppression of the poor, sexual immorality, idolatry, and the rejection of God's prophets and Nazirites. The "Therefore" at the beginning of verse 14 explicitly links the coming judgment and the futility of human strength as a direct, inevitable consequence of these profound and persistent sins. This verse marks a turning point, moving from a list of Israel's offenses to the pronouncement of their inescapable doom, setting the stage for the detailed judgments that follow in subsequent chapters of the book of Amos.

  • Historical & Cultural Context: The prophet Amos ministered during the reigns of King Uzziah of Judah and King Jeroboam II of Israel, a period of significant economic prosperity and political stability for both kingdoms, particularly Israel. This prosperity, however, masked deep-seated spiritual and moral decay. The wealthy exploited the poor, justice was perverted, and religious observance often devolved into mere ritualism devoid of true righteousness, as condemned in Amos 5:21-24. Culturally, military strength and personal prowess were highly valued, seen as sources of security and pride. Israel had experienced military successes under Jeroboam II, expanding its territory. Thus, the pronouncement that "the swift," "the strong," and "the mighty" would fail to deliver themselves directly challenged the prevailing cultural confidence in human capabilities and military might, asserting that even the most formidable human resources were utterly powerless against divine judgment.

  • Key Themes: Amos 2:14 powerfully contributes to several overarching themes in the book of Amos and the broader prophetic tradition. Firstly, it underscores The Inescapability of Divine Judgment, emphasizing that when God's righteous wrath is unleashed, no human effort—whether swift flight, brute strength, or heroic might—can avert or escape it. This highlights God's absolute sovereignty and the certainty of His justice against sin. Secondly, it vividly illustrates the Futility of Human Strength and Self-Reliance. The verse dismantles any illusion that human power, military might, or personal abilities can stand against the divine decree. It echoes the sentiment found in Psalm 33:16-17, which declares, "There is no king saved by the multitude of an host: a mighty man is not delivered by much strength. An horse is a vain thing for safety: neither shall he deliver any by his great strength." Finally, it reinforces the theme of the Consequences of Sin. The judgment described is not arbitrary but a direct and inevitable outcome of Israel's unrepentant rebellion against God's covenant, serving as a solemn reminder that sin, left unaddressed, leads to ultimate destruction.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • flight (Hebrew, mânôwç', H4498): From the root meaning "to flee," this word denotes a retreat or escape, literally or figuratively. In Amos 2:14, it signifies the very act or means of escaping. The declaration that "the flight shall perish from the swift" means that even those most capable of escaping will find their ability to flee utterly useless, demonstrating the complete closure of all avenues of escape.
  • strong (Hebrew, châzâq', H2389): This adjective describes someone or something as powerful, often with connotations of being hard, bold, or violent. It refers to those who possess physical might or military power. The phrase "the strong shall not strengthen his force" indicates that even the most robust individuals or armies will be unable to muster their inherent power or reinforce their defenses against the impending judgment. Their strength will fail them at the critical moment.
  • mighty (Hebrew, gibbôwr', H1368): This term is an intensive form meaning "powerful," often referring to a warrior, champion, or hero. It denotes someone of exceptional strength or valor, typically associated with military prowess or leadership. The statement "neither shall the mighty deliver himself" underscores that even the most formidable and heroic figures will be incapable of rescuing or preserving their own lives, let alone others, from the divine onslaught.
  • deliver (Hebrew, mâlaṭ', H4422): A primitive root meaning "to be smooth," implying escape (as if by slipperiness), or causatively, to release or rescue. When applied to "the mighty," it signifies their inability to save themselves or escape the impending doom. This word, combined with "himself" (Hebrew, nephesh' - soul/life), paints a picture of complete personal helplessness.

Verse Breakdown

  • "Therefore the flight shall perish from the swift": This clause begins with a causal conjunction, linking the judgment to Israel's preceding sins. It declares that those who are naturally quick or agile, those who would typically be able to outrun danger, will find their very ability to flee rendered useless. Their speed, which would normally be their means of escape, will vanish or be ineffective, leaving them exposed to the coming destruction.
  • "and the strong shall not strengthen his force": Here, the focus shifts from agility to raw power. Those who possess great physical strength or military might will be unable to effectively deploy or increase their power to resist the judgment. Their "force" (kôach), representing their vigor and capacity, will fail them, preventing them from defending themselves or mounting any effective opposition.
  • "neither shall the mighty deliver himself": This final clause emphasizes the ultimate helplessness of even the most formidable individuals. The "mighty" (gibbôwr), representing warriors or heroes, will be utterly incapable of rescuing their own lives or escaping the impending doom. Their heroism and strength, which might save them in human conflict, are rendered entirely impotent before God's judgment, signifying a complete and inescapable catastrophe.

Literary Devices

Amos 2:14 employs several powerful literary devices to convey its message of inescapable judgment. Parallelism is a dominant feature, with each clause reiterating the same core idea—the futility of human strength—through different yet analogous terms (swift/flight, strong/force, mighty/deliver). This synonymous parallelism creates a cumulative effect, emphasizing the absolute and comprehensive nature of the impending doom. Hyperbole is also evident, as the prophet uses extreme language to underscore that no one, regardless of their perceived strength or ability, will escape. This is not merely a partial failure but a complete and utter collapse of all human means of self-preservation. The phrase "the flight shall perish from the swift" can be seen as a form of personification, giving an abstract concept like "flight" the ability to "perish," thereby vividly illustrating the complete absence of any means of escape. Furthermore, there is a strong element of Irony at play: the very attributes that define these individuals (swiftness, strength, might) become useless, turning their supposed advantages into liabilities or, at best, irrelevant qualities in the face of divine judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Amos 2:14 serves as a powerful theological statement on the nature of divine judgment and the limitations of human autonomy. It underscores the absolute sovereignty of God, before whom all human strength, wisdom, and power are ultimately insignificant. When God acts in judgment, no earthly resource or personal attribute can withstand or evade His decree. This passage highlights that true security and deliverance come not from human capabilities but solely from God's mercy and power. It also reinforces the biblical principle that sin, particularly unrepentant and systemic sin as seen in Israel, inevitably leads to severe consequences, demonstrating God's unwavering commitment to justice and righteousness. The futility of human strength in the face of divine wrath is a recurring theme throughout scripture, reminding humanity of its dependence on the Creator.

REFLECTION AND APPLICATION

Amos 2:14 offers a timeless and sobering reflection for individuals and societies today. In a world that often prizes self-reliance, physical prowess, intellectual acumen, and technological advancement as ultimate sources of security and success, this verse serves as a stark reminder of the ultimate limits of human capability. It challenges us to examine where we place our trust: Is it in our personal abilities, our financial resources, our social standing, or our nation's military might? The prophet's message compels us to recognize that when confronted with the moral consequences of our actions or the ultimate reality of divine judgment, all such human strengths prove utterly inadequate. True security and lasting deliverance are found only in humble submission to God and reliance on His grace. This verse calls for a posture of humility, repentance, and a reorientation of our trust from finite human resources to the infinite power and mercy of the Almighty.

Questions for Reflection

  • In what areas of your life do you tend to rely more on your own "swiftness," "strength," or "might" than on God?
  • How does the concept of "inescapable judgment" challenge or comfort your understanding of God's character?
  • What practical steps can you take to cultivate a deeper reliance on God's power rather than your own?
  • How might this verse inform our prayers for our nation or community, especially concerning issues of justice and righteousness?

FAQ

Does this verse mean that God punishes people for being strong or swift?

Answer: No, the verse does not condemn strength or swiftness in themselves. Rather, it highlights the futility of relying on these human attributes as a means of escape or deliverance when God's judgment is upon a people for their sins. Israel's sin was not their strength, but their oppression of the poor, idolatry, and rejection of God's law, as detailed in Amos 2:6-8. The swiftness, strength, and might mentioned in Amos 2:14 represent the pinnacle of human capability and self-reliance. The point is that even these ultimate human resources are utterly useless against divine judgment, emphasizing God's absolute sovereignty and the inescapable consequences of unrepentant sin.

Is there any hope offered in Amos, or is it just a book of judgment?

Answer: While Amos is predominantly a book of judgment, it is not entirely without hope. The primary message is indeed one of impending doom for Israel due to their unfaithfulness. However, glimpses of hope appear, particularly in the promise of future restoration for the house of David in Amos 9:11-15. This restoration includes rebuilding, prosperity, and an enduring covenant relationship with God. This future hope, however, is often presented as lying beyond the immediate judgment, signifying that God's ultimate plan for His people includes redemption, even after necessary discipline. Therefore, while the immediate pronouncements are severe, the broader biblical narrative, which Amos contributes to, always points to God's ultimate faithfulness and redemptive purpose.

CHRIST-CENTERED FULFILLMENT

Amos 2:14, with its stark declaration of the futility of human strength in the face of divine judgment, finds its ultimate fulfillment and resolution in Jesus Christ. Humanity, swift to run from God, strong in its rebellion, and mighty in its self-reliance, is utterly incapable of delivering itself from the judgment for sin. This is precisely why Christ came. He is the one who, though "mighty to save" (Isaiah 63:1), did not use His strength to escape judgment but willingly bore it on the cross. His sacrifice at Calvary is the only true "flight" from the wrath to come, not through human agility, but through divine substitution (Romans 5:9). In Him, the "strong" find their true strength not in themselves, but in His resurrection power (Philippians 4:13). The "mighty" who trust in Him are delivered, not by their own efforts, but by His perfect obedience and atoning work, securing eternal life for all who believe (John 3:16). Thus, Amos's warning underscores humanity's desperate need for a deliverer, a need perfectly met in the person and work of Jesus Christ, who alone can save us from the judgment our sins deserve and grant us true and lasting deliverance.

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Commentary on Amos 2 verses 9–16

Here, I. God puts his people Israel in mind of the great things he has done for them, in putting them into possession of the land of Canaan, the greatest part of which these ten tribes now enjoyed, Amo 2:9, Amo 2:10. Note, We need often to be reminded of the mercies we have received, which are the heaviest aggravations of the sins we have committed. God gives liberally, and upbraids us not with our meanness and unworthiness, and the disproportion between his gifts and our merits; but he justly upbraids us with our ingratitude, and ill requital of his favours, and tells us what he has done for us, to shame us for not rendering again according to the benefit done to us. "Son, remember; Israel, remember, 1. That God brought thee out of a house of bondage, rescued thee out of the land of Egypt, where thou wouldst otherwise have perished in slavery." 2. That he led thee forty years through a desert land, and fed thee in a wilderness, where thou wouldst otherwise have perished with hunger. Mercies to our ancestors were mercies to us, for, if they had been cut off, we should not have been. 3. That he made room for them in Canaan, by extirpating the natives by a series of wonders little inferior to those by which they were redeemed out of Egypt: I destroyed the Amorite before them, here put for all the devoted nations. Observe the magnificence of the enemies that stood in their way, which is taken notice of, that God may be the more magnified in the subduing of them. They were of great stature (whose height was like the height of the cedars) and the people of Israel were as shrubs to them; and they were also of great strength, not only tall, but well-set: He was strong as the oaks. Their kingdom was eminent among the nations, and over-topped all its neighbours. The supports and defences of it seemed impregnable; it was as fine as the stately cedar; it was as firm as the sturdy oak; yet, when God had a vine to plant there (Psa 80:8, Psa 80:9), this Amorite was not only cut down, but plucked up: I destroyed his fruit from above and his roots from beneath, so that the Amorites were no more a nation, nor ever read of any more. Thus highly did God value Israel. He gave men for them and people for their life, Isa 43:4. How ungrateful then were those who put such contempt upon him! 4. That he made them possess the land of the Amorite, not only put it into their hands, so that they became masters of it jure belli - by right of conquest, but gave them a better title to it, so that it became theirs by promise.

II. He likewise upbraids them with the spiritual privileges and advantages they enjoyed as a holy nation, Amo 2:11. They had helps for their souls, which taught them how to make good use of their temporal enjoyments and were therefore more valuable. It is true the ten tribes had not God's temple, altar, and priesthood, and it was their own fault that they deserted them, and for that they might justly have been left in utter darkness; but God left not himself without witness, nor them without guides to show them the way. 1. They had prophets that were powerful instructors in piety, divinely inspired, and commissioned to make known the mind of God to them, to show them what is pleasing to God and what displeasing, to reprove them for their faults and warn them of their dangers, to direct them in their difficulties and comfort them in their troubles. God raised them up prophets, animated them for that work and employed them in it. He raised them up of their sons, from among themselves, as Moses and Christ were raised up from among their brethren, Deu 18:15. It was an honour put upon their nation, and upon their families, that they had children of their own to be God's messengers to them, of their own language, not strangers sent from another country, whom they might suspect to be prejudiced against them and their land, but those who, they knew, wished well to them. Note, Faithful ministers are great blessings to any people, and it is God that raises them up to be so, that they may justly be reckoned an honour to the families they are of. 2. They had Nazarites that were bright examples of piety: I raised up of your young men for Nazarites, men that bound themselves by a vow to God and his service, and, in pursuance of that, denied themselves many of the lawful delights of sense, as drinking wine and eating grapes. There were some of their young men that were in their prime for the enjoyment of the pleasures of this life and yet voluntarily abridged themselves of them; these God raised up by the power of his grace, to be monuments of his grace, to his glory, and to be his witnesses against the impieties of that degenerate age. Note, It is as great a blessing to any place to have eminent good Christians in it as to have eminent good ministers in it; for so they have examples to their rules. We must acknowledge that it bodes well to any people when God raises up numbers of hopeful young people among them, when he makes their young men Nazarites, devout, and conscientious, and mortified to the pleasures of sense; and those that are such Nazarites are purer than snow, whiter than milk; they are indeed the polite young men, for their polishing is of sapphires, Lam 4:7. Those that have such men, such young men, among them, have therein such an advantage, both for direction and encouragement, to be religious, as they will be called to an account for another day if they do not improve. Israel is here reckoned with, not only for the prophets, but for the Nazarites, raised up among them. Concerning the truth of this, he appeals to themselves: "Is it not even thus, O you children of Israel? Can you deny it? Have not you yourselves been sensible of the advantage you had by the prophets and Nazarites raised up among you?" Note, Sinners' own consciences will be witnesses for God that he has not been wanting to them in the means of grace, so that, if they perish, it is because they have been wanting to themselves in not improving those means. The men of Judah shall themselves judge between God and his vineyard, whether he could have done more for it, Isa 5:3, Isa 5:4.

III. He charges them with the abuse of the means of grace they enjoyed, and the opposition they gave to God's designs in affording them those means, Amo 2:12. They were so far from walking in the light that they rebelled against it, and did what they could to extinguish it, that it might not shine in their faces, to their conviction. 1. They did what they could to debauch good people, to draw them off from their seriousness in devotion and their strictness in conversation: You gave the Nazarites wine to drink, contrary to their vow, that, having broken it in that instance, they might not pretend to keep it in any other. Some they surprised, or allured into it, and with their much fair speech caused them to yield; others they forced and frightened into it, reproached and threatened them if they were more precise than their neighbours; and, by drawing them in to drink wine, they spoiled them for Nazarites. Note, Satan and his agents are very busy to corrupt the minds of young people that look heavenward; and many that we thought would have been Nazarites they have overcome by giving them wine to drink, by drawing them in to the love of mirth and pleasure, and drinking company. Multitudes of young men that bade fair for eminent professors of religion have erred through wine, and been undone for ever. And how do the factors for hell triumph in the debauching of a Nazarite! 2. They did what they could to silence good ministers, and to stop their mouths: "You commanded the prophets, saying, Prophesy not, and threatened them if they did prophesy (Amo 7:12), as if God's messengers were bound to observe your orders, and might not deliver their errand unless you gave them leave, and so you not only received the grace of God, in raising up those prophets, in vain, but put the highest affront imaginable upon that God in whose name the prophets spoke." Note, Those have a great deal to answer for that cannot bear faithful preaching, and those much more that suppress it.

IV. He complains of the wrong they did him by their sins (Amo 2:13): "I am pressed under you, I am straitened by you, and can no longer bear it, and therefore I will ease myself of my adversaries, Isa 1:24. I am pressed under you and the load of your sins as a cart is pressed that is full of sheaves, is loaded with corn, in the midst of the joy of harvest, as long as any will lie on." Note, The great God complains of sin, especially the sins of his professing people, as a burden to him. He is grieved with this generation (Psa 95:10), is broken with their whorish heart (Eze 6:9), a consideration which, if it make not the sinner's repentance very deep, will make his ruin very great. The great God that upholds the world, and never complains that his is pressed under the weight of it (he fainteth not, neither is weary), yet complains of the sins of Israel, yea, and of their hypocritical services too, that he is weary of bearing them, Isa 1:14. No wonder the creature groans being burdened (Rom 8:22), when the Creator says, I am pressed under them.

V. He threatens them with unavoidable ruin. And so some read, Amo 2:13, "Behold I will press, or straiten, your place, as a cart full of sheaves presses; they shall be loaded with judgments till they shall sink under them, and shall make a noise, as a cart overloaded does." Those that will not submit to the convictions of the word, that will neither be won by that nor by the conversation of those about them, shall be made to sink under the weight of God's judgments. If God load us daily with his benefits, and we, notwithstanding that, load him with our sins, how can we expect any other than that he should load us with his judgments? And it is here threatened in the last three verses that, when God comes forth to contend with this provoking people, they shall not be able to stand before him, to flee from him, nor to make their part good with him; for when God judges he will overcome. Though his patience be tired out, his power is not, and so the sinner shall find, to his cost. When the Assyrian army comes to lay the country waste by sword and captivity none shall escape, but every one shall have his share in the common desolation. 1. It will be in vain to think of fleeing from the enemy that comes armed with a commission to make all desolate: The flight shall perish from the swift; those that have been famed for happy escapes and happy retreats shall now find their arts fail them; they shall have no time to flee, or shall find no way to take, or they shall have no strength or spirit to attempt it; they shall be at their wits' end, and then they are soon at their flight's end. Are they, as Asahel, as swift of foot as a wild roe? (Sa2 2:18), yet, like him, they shall run the faster upon their own destruction: He that is swift of foot shall not deliver himself, Amo 2:15. Or do they say (as those, Isa 30:16), We will flee upon horses, and we will ride upon the swift? Yet they shall be overtaken: Neither shall he that rides the horse deliver himself from his pursuers. A horse is a vain thing for safety. 2. It will be in vain to think of fighting it out. God is at war with them; and are they stronger than he? Is there any military force that can pretend to be a match for Omnipotence? No: The strong shall not strengthen his force. He that has a habit of strength shall not be able to exert it when he has occasion for it. And the mighty, whose should protect and deliver others, shall not be able to deliver himself, to deliver his soul (so the word is), shall not save his life. Let not the strong man then glory in his strength, nor trust in it, but strengthen himself in the Lord his God, for in him is everlasting strength. And, as the bodily strength shall fail, so shall the weapons of war. The armour as well as the arm shall become insufficient: Neither shall he stand that handles the bow, though he stand at a distance, but shall betake himself to flight, and not trust to his own bow to save him. Though the arm be ever so strong, and the armour ever so well fixed, neither will avail when the spirit fails (Amo 2:16): He that is courageous among the mighty, that used to look danger in the face, and not be dismayed at it, shall flee away naked in that day, not only disarmed, having thrown away his weapons both offensive and defensive, but plundered of his treasure, which he thought to carry away with him, and he shall think it as much as he could expect that he has his life for a prey. Thus when God pleases he takes away the heart of the chief of the people of the earth, and causes those who used to boast of their courage, and their daring enterprises in the field, to wander and sneak in a wilderness where there is no way, Job 12:24.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–16. Public domain.
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Basil of CaesareaAD 379
swift: Jeroboam I. Other kings are described afterwards.
JeromeAD 420
Commentary on Amos
(Verse 13 onwards) Behold, I will roar underneath you, like a heavily loaded wagon roars with hay, and the fleet warrior shall perish, and the strong shall not retain his strength, and the mighty shall not save his soul, and the archer shall not stand, and the swift-footed one shall not be saved, and the rider of the horse shall not save his soul, and the strong of heart among the strong ones, shall flee naked on that day, says the Lord. LXX: Therefore, behold, I will roll under you like a wagon full of straw is rolled, and the swift one shall perish in flight, and the strong one shall not retain his strength, and the warrior shall not save his soul, and the archer shall not endure, and the swift-footed one shall not be able to be saved, and the horseman shall not save his soul, and his heart shall be found among the mighty, and the naked one shall flee on that day, says the Lord. With me granting benefits to you, and leading you out of the land of Egypt, and destroying the Amorite before your face, so that you could possess his land, and raising up prophets from your sons, and Nazarites from your young men, you made my Nazarites drink wine, and said to the prophets: Do not prophesy. Therefore, just as a cart is burdened with a load of straw or hay, and it screeches and makes a loud noise from afar, so I, unable to bear your sins any longer, and handing you over to the fire like straw, will cry out and say: The quick will perish in flight, whom the Hebrews understand to be Jeroboam the son of Nabath, who had previously fled to Egypt (1 Kings 11). But here we will not take the princes themselves, but their houses and offspring. And the strong will not retain his strength: strong is interpreted as Basan, who was very ready for war (3 Kings 15). And the mighty will not save his soul: they understand this as referring to Amri (or Omri) here. And the one holding a bow will not stand or sustain: they think this refers to Jehu son of Namsi (or Nemsi), who struck King Joram of Israel with an arrow (4 Kings 9). And he who is swift on his feet will not be saved: Manahen they understand, who vainly hastening directed gifts to the king of the Assyrians (2 Kings 15): And the rider of the horse will not save his life: this Phacee, the son of Romelia, they interpret, who united with Aram, that is, Syria, devastated many things under the reign of Achaz, king of Judah. And with a strong heart, he will flee naked among the strong on that day, says the Lord (Ibid.). Only Osee, who was the last king of the ten tribes, and who attempted to bring back the errant people to the worship of God (2 Kings 18), will go out as if naked from the fire. Moreover, he calls them naked because under him the ten tribes were captured. This is what the Hebrews assert, and as it has been handed down to us, we have faithfully explained it to our people. But now let us return to our own matter. God threatens to roll a cart over them, burdened with hay or straw, so that because they do not have grain to store in granaries, their hay and straw will be consumed by fire. This is the hay of which the prophet says: Let it become like the hay of buildings, which withers before it is uprooted (Ps. 128:6). And: All flesh is grass (Isaiah 40:6). But that straw is what the prophet mourns lamentably for when it catches fire, saying: Woe is me! for I have become like one who gathers straw in the harvest, and like grape clusters in the vintage, when there is no bunch to eat the firstfruit. Woe is me! my soul (added in some versions), for the kind-hearted person has perished from the earth, and there is no one who does what is right among humanity: all are judged by blood (Micah 7:1), and so on. This is hay and straw, of which the Apostle speaks: Each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire. And the rolling cart, that is what we read about in Isaiah: Moab shall be trampled down as straw is trampled in the dung-pit. And in another place: I will make you like a new threshing sledge with sharp teeth; you shall thresh the mountains and crush them, and you shall make the hills like chaff. And after you have broken the mountains and hills, the swift flight shall cease, as Paul says: Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it. And in another place: You were running well; who hindered you from obeying the truth (Gal. 5:7) ? And about himself, fearing, he said: Not that I have now received, or am already perfected; but I pursue, if I may apprehend, in which also I am apprehended by Christ Jesus (Phil. 3:12) . He did all these things, lest the flight from the swift be in vain: wherefore when he had now reached the end, and had received the reward of victory, he said securely: I have fought a good fight, I have finished my course, I have kept the faith; as to the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day; and not only to me, but to them also that love his coming (2 Tim. 4:7, 8) . If we flee with quickness, sin will not be able to apprehend us; but if malice binds our feet, we will speak with the prophet to God: Where shall I go from your spirit, and where shall I flee from your face (Ps. 138:7)? The Apostle speaks about wicked runners: It is not of the one who wills, nor of the one who runs, but of the one who has mercy of God (Rom. 9:16) . It follows: And the strong will not obtain his strength: not because he is strong, but because he boasts of being strong. Whether one trusts in their own strength and not in God's mercy, according to what is written: 'I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart' (1 Corinthians 2:19): not that true wisdom can perish, and the understanding of truth be rejected; but that the wisdom of those who consider themselves wise and trust in their own erudition may perish. Likewise, the strong or warrior who does not save his own soul is the one who does not possess the full armor of the Apostle: having a shield, but not faith; girded with a belt, but not in truth; clad in armor, but not in righteousness; wielding a sword, but not for salvation (Ephesians 6). A warrior of this sort does not sanctify battle, nor can he wage war in the name of the Lord, fighting against truth for the sake of lies. Such a warrior cannot say: Blessed be the Lord my God, who teaches my hands to fight and my fingers to war. My mercy and my refuge (Ps. CXLIII, 1). The heretics also have archers who, in vain, try to draw the bow, they cannot withstand the arrow of the Lord, as spoken by Isaiah: But I said, 'I have labored in vain, I have spent my strength for nothing and vanity' (Isa. XLIX, 2). These are the archers, of whom David also sings: Look, the sinners have bent their bow, they have prepared their arrows in the quiver, to shoot at the upright in heart in the darkness (Ps. X, 2). And the swift (he says) will not be saved by his feet, who runs through the testimonies of the Scriptures because of the sharpness of his wit, and tries to oppress the truth with the eloquence of speakers or with the sophisms of the dialecticians, and is hindered in it and falls, because he trusts not in God but in his own feet. The horse also will not save his own soul, who disregards the saying through the prophet: The horse is a deceitful hope for salvation (Ps. 32:17). And he does not know that it is written: All who mounted horses have slumbered (Ps. 75:7). This one will not save his own soul; but perishing, he will hear: Some trust in chariots, and some in horses: but we will call upon the name of the Lord our God. They are impeded and have fallen; but we have risen and have been raised up (Ps. 19:8-9). A strong man, even with a courageous heart, will flee when naked among the brave. This place can be interpreted in two ways: either he is able to escape because he has stripped himself of the old man and the garments of sins, and he is burdened by no weight, or on the contrary, he is naked and has lost the clothing of Christ, of which it is said in the Apostle: Put on Christ Jesus (Rom. XIII, 14) . And in another place: For if we are clothed, we shall not be found naked (II Cor. V, 3); his strength will be of no use to him; but on the day of battle and struggle, he will flee from those who pursue him, and not being able to resist the enemies without armor, he will show them his back.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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