Isaiah 7:23

Translation
King James Version
And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns.
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KJV (with Strong's)
And it shall come to pass in that day H3117, that every place H4725 shall be, where there were a thousand H505 vines H1612 at a thousand H505 silverlings H3701, it shall even be for briers H8068 and thorns H7898.
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Complete Jewish Bible
When that day comes, wherever there once were a thousand grapevines, worth a thousand pieces of silver, there will be only briars and thorns.
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Berean Standard Bible
And on that day, in every place that had a thousand vines worth a thousand shekels of silver, only briers and thorns will be found.
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American Standard Version
And it shall come to pass in that day, that every place, where there were a thousand vines at a thousand silverlings, shall be for briers and thorns.
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World English Bible Messianic
It will happen in that day that every place where there were a thousand vines at a thousand silver shekels, shall be for briers and thorns.
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Geneva Bible (1599)
And at the same day euery place, wherein shalbe a thousand vines, shalbe at a thousand pieces of siluer: so it shalbe for the briers and for the thornes.
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Young's Literal Translation
And it hath come to pass, in that day, Every place where there are a thousand vines, At a thousand silverlings, Is for briers and for thorns.
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See also
Isaiah 5:6Matthew 21:33Song of Solomon 8:11Song of Solomon 8:12Jeremiah 4:26Hebrews 6:8Isaiah 32:12
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Isaiah Prophesies the Fall of Israel
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In the KJVVerse 17,806 of 31,102

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SUMMARY

Isaiah 7:23 presents a stark prophetic vision of future desolation for the land of Judah, portraying a dramatic reversal where once highly productive and immensely valuable vineyards, symbols of prosperity and divine blessing, would be utterly abandoned and overrun by wild, unproductive briers and thorns. This vivid imagery serves as a powerful symbol of divine judgment and the severe consequences of national disobedience and a profound lack of trust in God during a pivotal time of crisis.

CONTEXT

  • Literary Context: This verse is deeply embedded within a crucial prophetic section of Isaiah (chapters 7-12), often referred to as the "Book of Immanuel." This segment primarily addresses King Ahaz of Judah during the tumultuous Syro-Ephraimitic War (circa 734 BCE). Through the prophet Isaiah, God extends an offer of deliverance to Ahaz, urging him to trust in divine protection against the formidable coalition of Syria (Aram) and the northern kingdom of Israel (Ephraim). However, Ahaz defiantly refuses to ask for a sign, stating, "I will not ask, nor will I test the Lord!" as recorded in Isaiah 7:12. This refusal signifies a profound rejection of God's gracious invitation to faith, leading Ahaz instead to seek a perilous alliance with the powerful Assyrian Empire. The prophecies that follow, including the grim depiction in Isaiah 7:23, detail the severe judgment that will inevitably befall Judah as a direct consequence of this unfaithfulness and reliance on human strategies. The recurring phrase "in that day" throughout this chapter and beyond signifies a specific, future period of God's punitive action, where the very land will bear the indelible scars of their rebellion and spiritual decline.
  • Historical & Cultural Context: The Syro-Ephraimitic War saw King Rezin of Syria and King Pekah of Israel besieging Jerusalem with the explicit aim of deposing Ahaz and installing a puppet king. This immense political and military pressure prompted Ahaz to contemplate an alliance with Assyria, a move that Isaiah vehemently opposed, understanding it would ultimately lead to Judah's subjugation and loss of sovereignty. In ancient Israel, vineyards were far more than mere agricultural assets; they were potent symbols of prosperity, blessing, and God's covenant favor, often representing the nation of Israel itself (as seen in Isaiah 5:1-7). The land itself was viewed as a sacred gift from God, and its fertility and abundance were inextricably linked to the people's obedience to the covenant, as powerfully articulated in Deuteronomy 28. A vineyard valued at "a thousand silverlings" (likely signifying a substantial sum, indicative of a large, highly productive, and immensely valuable plot) would represent the pinnacle of agricultural wealth and national blessing. Its catastrophic transformation into a wilderness of briers and thorns would thus signify a complete and devastating reversal of fortune, reflecting not only economic ruin but also a profound spiritual decline and the tangible manifestation of divine abandonment.
  • Key Themes: Isaiah 7:23 powerfully illustrates several profound theological themes central to the prophetic message. Firstly, it underscores the theme of Divine Judgment and Consequences, demonstrating unequivocally that rejecting God's counsel and relying solely on human strength or engaging in idolatry inevitably leads to severe repercussions. What was once a source of immense wealth and sustenance would become unproductive and dangerous, a direct and visible result of Judah's spiritual decline and King Ahaz's profound lack of faith. Secondly, the verse highlights the Reversal of Prosperity. The vivid phrase "a thousand vines at a thousand silverlings" meticulously emphasizes the immense value and productivity of the land, indicative of great prosperity and blessing enjoyed under God's favor. Its subsequent transformation into "briers and thorns" symbolizes a complete economic and societal collapse, representing a devastating loss of the blessings that accompany covenant faithfulness. This stark reversal powerfully echoes the solemn warnings of covenant curses found throughout the Pentateuch, particularly in passages like Deuteronomy 28:15-68. Lastly, the imagery speaks powerfully to Desolation and Wilderness. The land's reversion to a wild, untamed state signifies neglect, abandonment, and a return to a pre-cultivated, unproductive condition. This potent imagery is frequently employed in prophetic literature to denote a cursed state or God's profound displeasure with His people, powerfully reminiscent of the curse pronounced upon the ground after the Fall in Genesis 3:18.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • day (Hebrew, yôwm', H3117): From an unused root meaning "to be hot," this term primarily refers to a literal day (from sunrise to sunset or one sunset to the next). However, as in Isaiah 7:23, it is frequently used figuratively to denote a "space of time defined by an associated term." Here, "in that day" signifies a specific, future period of divine intervention and judgment, emphasizing a distinct epoch of God's action rather than a literal 24-hour period. It points to a decisive moment in salvation history, a time when God's prophetic word will be fulfilled.
  • vine (Hebrew, gephen', H1612): Derived from an unused root meaning "to bend," this word specifically refers to a vine, especially the grape vine. In biblical contexts, the vine is a potent and recurring symbol of Israel's prosperity, fruitfulness, and intimate covenant relationship with God. Its presence signifies blessing, cultivation, and the fruit of God's favor, making its destruction or reversion to wildness a powerful indicator of divine displeasure and the catastrophic reversal of blessing.
  • briers (Hebrew, shâmîyr', H8068): From a root meaning "to prick," this term denotes a thorn or thorny plant. It is often paired with "thorns" (shayith) to describe wild, unproductive, and often dangerous vegetation that chokes out cultivated growth. In prophetic literature, briers and thorns powerfully symbolize desolation, curse, and the reversal of cultivation, echoing the primordial curse on the ground in Genesis 3:18. Their proliferation indicates a land that has been abandoned, neglected, and has reverted to a wild, untamed state, rendering it unfit for human habitation or productive cultivation.

Verse Breakdown

  • "And it shall come to pass in that day": This introductory phrase functions as a solemn prophetic declaration, signaling a future, divinely ordained event of significant consequence. "That day" points not to an ordinary 24-hour period but to a specific, decisive time of judgment and reckoning, a period when God's word will be fulfilled and His justice enacted upon the land and its inhabitants due to their profound unfaithfulness and rejection of His counsel.
  • "that every place shall be, where there were a thousand vines at a thousand silverlings": This clause vividly paints a picture of the land's former immense prosperity and extraordinary value. "A thousand vines" and "a thousand silverlings" (silver pieces, indicating monetary value) represent a highly productive, meticulously cultivated, and exceptionally valuable vineyard, serving as a powerful symbol of great wealth, agricultural abundance, and divine blessing. The phrase meticulously emphasizes the sheer scale of the past abundance, starkly contrasting it with the impending future desolation and amplifying the tragedy of what will be lost.
  • "it shall even be for briers and thorns": This concluding phrase reveals the devastating and irreversible outcome of divine judgment. The once-valuable and fruitful vineyard will revert to a wild, untamed, and unproductive state, completely overgrown with harmful and useless vegetation. "Briers and thorns" symbolize utter desolation, abandonment, and the profound curse upon the land, signifying a complete and catastrophic reversal of blessing and a return to a state of wilderness due to divine displeasure. This imagery conveys not merely economic ruin but also a deep spiritual barrenness and the tangible consequences of covenant infidelity.

Literary Devices

Isaiah 7:23 employs several potent literary devices to convey its stark message of impending judgment and desolation. Symbolism is central to the verse's power, with the "thousand vines at a thousand silverlings" serving as a vivid symbol of the peak of Judah's agricultural prosperity, material wealth, and the tangible manifestation of God's covenant blessing. This symbol of abundance and favor is then starkly contrasted with the imagery of "briers and thorns," which symbolize desolation, curse, and the catastrophic reversal of that blessing. The transformation of a meticulously cultivated and immensely valuable vineyard into a thorny, wild wilderness powerfully represents the severe spiritual and physical consequences of national disobedience. Hyperbole is also evident in the phrase "a thousand vines at a thousand silverlings," which, while potentially referring to a specific measurement, also functions to exaggerate the immense value and productivity of the land, thereby amplifying the profound tragedy and magnitude of its future desolation. This rhetorical exaggeration underscores the severity of what will be lost. Furthermore, there is an underlying Irony in the passage. What was once a source of abundant life, sustenance, and wealth—the very embodiment of divine favor and blessing—will become a place of danger, uselessness, and barrenness, serving as a bitter testament to the destructive fruit of human rebellion against God's protective hand and wise counsel.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 7:23 functions as a profound theological statement on the direct and severe consequences of rejecting divine counsel and the unwavering nature of God's covenant faithfulness. The desolation prophesied is not an arbitrary act but a direct and just result of Judah's profound unfaithfulness, particularly King Ahaz's stubborn refusal to trust Yahweh and his subsequent reliance on formidable foreign powers for security. This passage powerfully underscores the timeless principle that true prosperity, lasting security, and genuine well-being are deeply rooted in obedience to God and absolute dependence on Him, rather than in human strategies, political alliances, or accumulated material wealth. It vividly illustrates the truth that spiritual barrenness often manifests in tangible, physical desolation, serving as a stark reminder that God holds nations and individuals accountable for their actions and choices. The recurring theme of the reversal of blessing into curse is a pervasive motif throughout Scripture, emphasizing the gravity and far-reaching implications of covenant infidelity.

REFLECTION AND APPLICATION

Isaiah 7:23 offers a timeless and sobering warning that spiritual prosperity and material well-being are often intrinsically linked to obedience and unwavering trust in God. When individuals, communities, or even nations turn away from divine wisdom and choose self-reliance, worldly alliances, or various forms of idolatry, even the most fruitful, valuable, and cherished aspects of their lives can become barren, unproductive, and troublesome. This prophetic word challenges us to engage in profound self-reflection, prompting us to critically examine what we truly value and whether our trust is rightly placed in the Creator or in the created. It serves as a powerful reminder that true security, lasting prosperity, and genuine flourishing ultimately emanate from God's favor and His steadfast faithfulness, not merely from earthly possessions, human ingenuity, or strategic alliances. It calls believers to remain steadfast and unwavering in their faith, to discern God's sovereign hand even amidst profound societal and personal challenges, and to understand that our choices, both individual and collective, carry profound consequences, both immediate and long-term, for ourselves and for the world around us.

Questions for Reflection

  • In what specific areas of my life am I tempted to rely on human strategies, worldly alliances, or my own strength instead of placing my complete trust in God's provision and guidance?
  • How might "a thousand vines at a thousand silverlings" metaphorically represent the blessings, talents, or resources God has generously entrusted to me? Am I stewarding them faithfully and for His glory?
  • What "briers and thorns"—unwanted difficulties, unproductive habits, or spiritual barrenness—might appear in my life if I neglect my spiritual walk, disregard God's commands, or pursue self-sufficiency?
  • How does this passage encourage me to cultivate a deeper, more profound reliance on God's faithfulness, especially during times of uncertainty, crisis, or when faced with difficult decisions?

FAQ

What is the significance of "a thousand silverlings" in this verse?

Answer: The phrase "a thousand silverlings" (Hebrew: kesef) refers to a significant amount of silver, indicating a high monetary value. In the context of "a thousand vines," it emphasizes the immense productivity, meticulous cultivation, and extraordinary economic worth of the vineyard. This specific detail highlights the extent of the prosperity and agricultural abundance that Judah once enjoyed and, by stark contrast, the profound economic and agricultural ruin that would befall the land as a direct result of God's judgment. It powerfully underscores the severity of the loss and the complete, devastating reversal of fortune that awaits the unfaithful nation.

What was the Syro-Ephraimitic War and how does it relate to Isaiah 7:23?

Answer: The Syro-Ephraimitic War (circa 734 BCE) was a critical geopolitical conflict in which King Rezin of Syria (Aram) and King Pekah of Israel (Ephraim) formed an aggressive alliance to attack the southern kingdom of Judah, with the explicit aim of deposing King Ahaz and installing a pro-Syrian ruler. In response to this existential threat, God, through the prophet Isaiah, urged Ahaz to trust implicitly in divine protection and even offered him a miraculous sign of deliverance (as seen in Isaiah 7:1-9). However, Ahaz stubbornly refused to trust God and instead sought a perilous alliance with the powerful and expanding Assyrian Empire. Isaiah 7:23 is part of the subsequent prophecies of judgment delivered by Isaiah, indicating the devastating consequences that would befall Judah, not primarily from the Syro-Ephraimitic coalition, but from the very Assyrian power Ahaz sought as an ally, due to his profound lack of faith and disobedience. The widespread desolation described in the verse is a direct and tragic outcome of Judah's unfaithfulness during this critical historical period.

CHRIST-CENTERED FULFILLMENT

While Isaiah 7:23 primarily prophesies a specific judgment upon Judah for its profound unfaithfulness, its vivid imagery of a once-fruitful land becoming desolate with briers and thorns finds a profound and expansive Christ-centered fulfillment in the broader biblical narrative of redemption. The curse of thorns and thistles, first pronounced upon the ground after humanity's catastrophic fall in Genesis 3:18, symbolizes the pervasive brokenness, futility, and barrenness of a world alienated from God. Jesus Christ, the ultimate "true vine" (as He Himself declares in John 15:1), enters this cursed world precisely to reverse its debilitating effects. His wearing of a crown of thorns during His passion (recorded in Matthew 27:29 and John 19:2) is a supremely powerful symbolic act, signifying His bearing the full weight of the curse of sin, including the desolation, barrenness, and spiritual death it brings. Through His sacrificial death on the cross, Christ comprehensively redeems not only humanity but also creation itself from the bondage of decay and futility (as powerfully articulated in Romans 8:19-21). The judgment of a land returning to briers and thorns, as depicted in Isaiah 7:23, profoundly foreshadows the ultimate judgment on sin, which Christ fully absorbed and conquered on the cross. His glorious resurrection inaugurates a new creation, where the curse is ultimately undone, leading to a future where there will be no more curse, and the tree of life will flourish eternally (as promised in Revelation 22:3). Thus, the desolation of Isaiah 7:23 points forward to the comprehensive redemption, restoration, and new creation accomplished by Christ, who transforms barrenness into abundant, everlasting life.

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Commentary on Isaiah 7 verses 17–25

After the comfortable promises made to Ahaz as a branch of the house of David, here follow terrible threatenings against him, as a degenerate branch of that house; for though the loving-kindness of God shall not be utterly taken away, for the sake of David and the covenant made with him, yet his iniquity shall be chastened with the rod, and his sin with stripes. Let those that will not mix faith with the promises of God expect to hear the alarms of his threatenings.

I. The judgment threatened is very great, Isa 7:17. It is very great, for it is general; it shall be brought upon the prince himself (high as he is, he shall not be out of the reach of it), and upon the people, the whole body of the nation, and upon the royal family, upon all thy father's house; it shall be a judgment entailed on posterity, and shall go along with the royal blood. It is very great, for it shall be unprecedented - days that have not come; so dark, so gloomy, so melancholy, as never were the like since the revolt of the ten tribes, when Ephraim departed from Judah, which was indeed a sad time to the house of David. Note, The longer men continue in sin the sorer punishments they have reason to expect. It is the Lord that will bring these days upon them, for our times are in his hand, and who can resist or escape the judgments he brings?

II. The enemy that should be employed as the instrument of this judgment is the king of Assyria. Ahaz reposed great confidence in that prince for help against the confederate powers of Israel and Syria, and minded the less what God said to him by his prophet for his encouragement because he built much upon his interest in the king of Assyria, and had meanly promised to be his servant if he would send him some succours; he had also, made him a present of gold and silver, for which he drained the treasures both of church and state, Kg2 16:7, Kg2 16:8. Now God threatens that that king of Assyria whom he made his stay instead of God should become a scourge to him. He was so speedily; for, when he came to him, he distressed him, but strengthened him not (Ch2 28:20), the reed not only broke under him, but ran into his hand, and pierced it, and thenceforward the kings of Assyria were, for a long time, grieving thorns to Judah, and gave them a great deal of trouble. Note, The creature that we make our hope commonly proves our hurt. The king of Assyria, not long after this, made himself master of the ten tribes, carried them captive, and laid their country waste, so as fully to answer the prediction here; and perhaps it may refer to that, as an explication of Isa 7:8, where it is foretold that Ephraim shall be broken, that it shall not be a people; and it is easy to suppose that the prophet (at Isa 7:17) turns his speech to the king of Israel, denouncing God's judgments against him for invading Judah. But the expositors universally understand it of Ahaz and his kingdom. Now observe, 1. Summons given to the invaders (Isa 7:18): The Lord shall whistle for the fly and the bee. See Isa 5:26. Enemies that seem as contemptible as a fly or a bee, and are as easily crushed, shall yet, when God pleases, do his work as effectually as lions and young lions. Though they are as far distant from one another as the rivers of Egypt and the land of Assyria, yet they shall punctually meet to join in this work when God commands their attendance; for, when God has work to do, he will not be at a loss for instruments to do it with. 2. Possession taken by them, Isa 7:19. It should seem as if the country were in no condition to make resistance. They find no difficulties in forcing their way, but come and rest all of them in the desolate valleys, which the inhabitants had deserted upon the first alarm, and left them a cheap and easy prey to the invaders. They shall come and rest in the low grounds like swarms of flies and bees, and shall render themselves impregnable by taking shelter in the holes of the rocks, as bees often do, and showing themselves formidable by appearing openly upon all thorns and all bushes; so generally shall the land be overspread with them. These bees shall knit upon the thorns and bushes, and there rest undisturbed. 3. Great desolations made, and the country generally depopulated (Isa 7:20): The Lord shall shave the hair of the head, and beard, and feet; he shall sweep all away, as the leper, when he was cleansed, shaved off all his hair, Lev 14:8, Lev 14:9. This is done with a razor which is hired, either which God has hired (as if he had none of his own; but what he hires, and whom he employs in any service for him, he will pay for. See Eze 29:18, Eze 29:19), or which Ahaz has hired for his assistance. God will make that to be an instrument of his destruction which he hired into his service. Note, Many are beaten with that arm of flesh which they trusted to rather than to the arm of the Lord, and which they were at a great expense upon, when by faith and prayer they might have found cheap and easy succour in God. 4. The consequences of this general depopulation. (1.) The flocks of cattle shall be all destroyed, so that a man who had herds and flocks in abundance shall be stripped of them all by the enemy, and shall with much ado save for his own use a young cow and two sheep - a poor stock (Isa 7:21), yet he shall think himself happy in having any left. (2.) The few cattle that are left shall have such a large compass of ground to feed in that they shall give abundance of milk, and very good milk, such as shall produce butter enough, Isa 7:22. There shall also be such want of men that the milk of one cow and two sheep shall serve a whole family, which used to keep abundance of servants and consume a great deal, but is now reduced. (3.) The breed of cattle shall be destroyed; so that those who used to eat flesh ( as the Jews commonly did) shall be necessitated to confine themselves to butter and honey, for there shall be no flesh for them; and the country shall be so depopulated that there shall be butter and honey enough for the few that are left in it. (4.) Good land, that used to be let well, shall be all overrun with briers and thorns (Isa 7:23); where there used to be a thousand vines planted, for which the tenants used to pay a thousand shekels, or pieces of silver, yearly rent, there shall be nothing now but briers and thorns, no profit either for landlord or tenant, all being laid waste by the army of the invaders. Note, God can soon turn a fruitful land into barrenness; and it is just with him to turn vines into briers if we, instead of bringing forth grapes to him, bring forth wild grapes, Isa 5:4. (5.) The implements of husbandry shall be turned into instruments of war, Isa 7:24. The whole land having become briers and thorns, the grounds that men used to come to with sickles and pruning-hooks to gather in the fruits they shall now come to with arrows and bows, to hunt for wild beasts in the thickets, or to defend themselves from the robbers that lurk in the bushes, seeking for prey, or to kill the serpents and venomous beasts that are hid there. This denotes a very sad change of the face of that pleasant land. But what melancholy change is there which sin will not make with a people? (6.) Where briers and thorns were wont to be of use and to do good service, even in the hedges, for the defence of the enclosed grounds, they shall be plucked up, and all laid in common. There shall be briers and thorns in abundance where they should not be, but none where they should be, Isa 7:25. The hills that shall be digged with the mattock, for special use, from which the cattle used to be kept off with the fear of briers and thorns, shall now be thrown open, the hedges broken down for the boar out of the wood to waste it, Psa 80:12, Psa 80:13. It shall be left at large for oxen to run in and less cattle. See the effect of sin and the curse; it has made the earth a forest of thorns and thistles, except as it is forced into some order by the constant care and labour of man. And see what folly it is to set our hearts upon possessions of lands, be they every so fruitful, ever so pleasant; if they lie ever so little neglected and uncultivated, or if they be abused by a wasteful careless heir or tenant, or the country be laid waste by war, they will soon become frightful deserts. Heaven is a paradise not subject to such changes.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–25. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 21 onwards) And it shall come to pass on that day, a man shall nurture a cow of oxen, and two sheep, and because of the abundance of milk, he shall eat butter; for everyone who is left in the midst of the land shall eat butter and honey. And it shall come to pass on that day, every place where a thousand vines were worth a thousand silver shekels, there shall be thorns and briers. With arrows and bows they shall come there, for thorns and briers shall cover the whole land. And all the hills that were once cultivated with a hoe shall no longer be afraid of thistles and thorns; and they shall become pastures for cattle and a trampling ground for livestock. After the subversion of Jerusalem, the captivity of the people, and the burning of the Temple, Nabuzardan, the prince of the army whom the Seventy called the chief cook, left a few of the people, and those poor, in the land to till the vineyards and fields. Finally, Godolias, who had been appointed over them from the royal line, encourages them and says: Do not be afraid of the Chaldeans; dwell in the land and serve the king of Babylon, and it will be well with you (2 Kings 25:24). Therefore, at that time when all the wealth of the Jews had been transferred to Chaldea, there will be such a great desolation in the land of Judaea and such incredible devastation that they will by no means have herds of cattle or flocks of sheep as they used to have before: but scarcely a rare inhabitant will be able to support one cow and two sheep; not for plowing, but for food and clothing of milk and wool. Indeed, because of the scarcity of wheat and everything that the land produces for eating, they will subsist on milk, butter, and wild honey. And what he says: He will eat butter from the abundance of milk, signifies that the land will be more fertile due to the scarcity of farmers and more suitable for grazing. In that time, due to the scarcity of people, there will be such a shortage of wine from deserted vineyards, which will not be considered a concern for hostile fear, that each vine will barely be bought with silver sickles. For all the land will be reduced to brambles and thorns: and there will be such fear, with swords raging everywhere, that no one will dare to visit their own field without a bow and arrows, and abandoning the open fields, they will seek refuge in the mountains, and there, fortified by the difficulty of the location, they will barely dig rough mountains by hand: because they will not have oxen, plows, and plowshares. Therefore, if a rare inhabitant were found in the mountains, they would sustain a miserable life from there. The rest, however, will be open to pasture, and without any guardian, they will be trampled by wild animals. These things are accustomed to happen after captivity, would that we did not know! But now a large part of the Roman world is similar to once Judea: which we do not think was done without the anger of God, who avenges not at all the contempt of himself through the Assyrians and the Chaldeans; but through savage nations, and once unknown to us, whose faces and speech are terrifying, and they have feminine and cut faces (he means the Goths who shaved their beards), they pierce the fleeing backs of men, well-bearded. I have read in these places an extensive and intricate tropology: that everything, which we have discussed according to history, happened spiritually to the Jews, who barely had one cow and two sheep, namely clean animals: so that they might be nourished not with solid food, but with milk, like infants, and consume the honey of words, which drip from the lips of a prostitute; and they do not have wine, which gladdens the heart of man: but all their works are turned into thorns, so that they may be wounded by adversaries, who strike at the upright of heart (Psalm 10). But if at any time they desire to know something more deeply, and, exerting excessive effort, they seek to discover something mystical from the Holy Scriptures, nevertheless, they bring forth no fruits of doctrine, but rather their minds are filled with thorns and thistles, which arise in the hands of the drunk. And their land and doctrine are in no way cultivated by rational beings, but by cattle, of which God has no care, and are trampled upon by brute animals.
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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