Jeremiah 13:21

Translation
King James Version
What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?
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KJV (with Strong's)
What wilt thou say H559 when he shall punish H6485 thee? for thou hast taught H3925 them to be captains H441, and as chief H7218 over thee: shall not sorrows H2256 take H270 thee, as a woman H802 in travail H3205?
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Complete Jewish Bible
When he sets over you as rulers those you trained to be allies, what will you say? Won't pains seize you like those of a woman in labor?
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Berean Standard Bible
What will you say when He sets over you close allies whom you yourself trained? Will not pangs of anguish grip you, as they do a woman in labor?
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American Standard Version
What wilt thou say, when he shall set over thee as head those whom thou hast thyself taught to be friends to thee? shall not sorrows take hold of thee, as of a woman in travail?
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World English Bible Messianic
What will you say, when he shall set over you as head those whom you have yourself taught to be friends to you? shall not sorrows take hold of you, as of a woman in travail?
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Geneva Bible (1599)
What wilt thou saye, when hee shall visite thee? (for thou hast taught them to be captaines and as chiefe ouer thee) shall not sorow take thee as a woman in trauaile?
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Young's Literal Translation
What dost thou say, when He looketh after thee? And thou--thou hast taught them to be over thee--leaders for head? Do not pangs seize thee as a travailing woman?
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See also
Isaiah 13:8Jeremiah 4:31Isaiah 39:2Isaiah 39:4Isaiah 10:3Jeremiah 5:31Jeremiah 38:22
In the KJVVerse 19,288 of 31,102

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SUMMARY

Jeremiah 13:21 delivers a stark and poignant prophetic warning to the unfaithful kingdom of Judah, declaring the inevitable and agonizing judgment that awaits them. The verse highlights Judah's profound culpability, revealing that their own actions—specifically their idolatrous practices and reliance on foreign alliances—have effectively empowered their future oppressors, making them "captains" and "chief" over the nation. This self-inflicted wound will culminate in a period of intense, inescapable suffering likened to the throes of childbirth, underscoring the divine justice that meticulously responds to their rebellion and misplaced trust.

CONTEXT

  • Literary Context: Jeremiah 13:21 is strategically positioned within a series of urgent warnings and symbolic acts in Jeremiah 13-20, which vividly portray Judah's spiritual decay and the impending divine judgment. Immediately preceding this verse, Jeremiah employs powerful object lessons: the ruined linen belt in Jeremiah 13:1-11 symbolizes Judah's pride and corruption, destined for ruin; and the wine jars in Jeremiah 13:12-14 illustrate God's intent to fill the nation with wrath and shatter them. Verse 21 directly follows Jeremiah's plea for Judah to humble themselves and listen to God's warnings (Jeremiah 13:15-17), and his lament over the coming exile of the king and queen mother (Jeremiah 13:18-20). This verse thus serves as a direct, rhetorical confrontation, exposing Judah's self-destructive path and the logical, agonizing consequence of their choices.
  • Historical & Cultural Context: The late 7th and early 6th centuries BCE were a tumultuous period for Judah, caught between the declining Assyrian Empire, the rising Babylonian Empire, and a resurgent Egypt. Judah, rather than trusting in the Lord, repeatedly sought political alliances with these foreign powers, particularly Egypt, to secure their safety against Babylon. This act of seeking help from ungodly nations was seen by God as a profound betrayal of the covenant and a form of spiritual adultery, effectively elevating these foreign entities to a position of authority and reliance over Judah. Culturally, the concept of "captains" (ʼallûwph) and "chief" (rôʼsh) would have been understood as military or political leaders, signifying those who hold dominion. Judah's "teaching" them to be such implies their active participation in empowering their future oppressors through treaties, tribute, and adopting their idolatrous practices, thereby weakening their own spiritual and national sovereignty and inviting subjugation.
  • Key Themes: Jeremiah 13:21 powerfully contributes to several overarching themes in the book of Jeremiah. Firstly, it underscores the theme of Divine Judgment and Accountability, emphasizing that God's impending punishment is not arbitrary but a just and direct consequence of Judah's persistent sin and rebellion. The rhetorical question, "What wilt thou say when he shall punish thee?", highlights Judah's defenselessness and lack of excuse before God's righteous decree, a theme prevalent throughout prophetic literature, as seen in Amos 3:2. Secondly, the verse illuminates the Consequences of Misplaced Trust. Judah's sin was not merely idolatry but also its reliance on foreign powers and their gods, making these nations "captains" and "chief" over them. This act of seeking help from ungodly sources ultimately led to their subjugation, echoing warnings found in Isaiah 30:1-3. Finally, the imagery of "sorrows... as a woman in travail" vividly portrays the Inevitable and Intense Suffering that will befall Judah. This metaphor, frequently used in biblical prophecy, signifies a pain that is sudden, inescapable, and agonizing, much like the labor pains of childbirth, emphasizing the severity and certainty of God's judgment.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • taught (Hebrew, lâmad', H3925): A primitive root meaning "to goad," and by implication, "to teach" or "to make accustomed." This word suggests a deliberate process of instruction or habituation. In Jeremiah 13:21, it carries a profound irony: Judah, through its own choices and actions—such as forming alliances with foreign nations and adopting their ways—effectively "taught" or accustomed these powers to exert authority over them, thereby empowering their future oppressors. It implies Judah's active role in creating the very conditions for their subjugation.
  • captains (Hebrew, ʼallûwph', H441): Meaning "familiar," "a friend," "gentle," and by extension, "a chieftain" or "governor." The term denotes positions of leadership, authority, and prominence. The irony here is stark: Judah, meant to be God's sovereign nation, had, through its apostasy and reliance on foreign alliances, effectively handed over its authority and destiny to those who would become its oppressors. They elevated their enemies to the status of "captains" or rulers over themselves.
  • sorrows (Hebrew, chebel', H2256): Meaning "a rope" (especially a measuring line or a noose), and figuratively, "a company," "a throe" (especially of parturition), or "ruin." In this context, "sorrows" specifically refers to the intense, unavoidable pain and distress associated with childbirth, linking directly to the subsequent simile "as a woman in travail." It conveys the idea of inescapable, sudden, and agonizing pain, signifying the severity and certainty of the divine judgment that will "take" Judah.

Verse Breakdown

  • "What wilt thou say when he shall punish thee?": This is a powerful rhetorical question, designed to highlight Judah's utter defenselessness and lack of an excuse before God's impending judgment. It implies that there will be no valid defense, no mitigating circumstances, and no words of protest that can alter their fate. The "he" refers to God, who will use an instrument (Babylon) to execute His righteous punishment upon His disobedient people.
  • "for thou hast taught them [to be] captains, [and] as chief over thee:": This clause reveals the profound culpability of Judah. Their punishment is not arbitrary but a direct consequence of their own actions. By seeking alliances with foreign powers (like Babylon or Egypt) and adopting their customs or gods, Judah effectively empowered these nations, granting them authority and influence ("captains" and "chief") over themselves. They "taught" or accustomed these foreign entities to exert dominion, thereby actively inviting their own subjugation and forfeiting their divinely granted sovereignty.
  • "shall not sorrows take thee, as a woman in travail?": This vivid simile underscores the nature of the impending judgment: it will be sudden, intense, unavoidable, and excruciatingly painful. The "sorrows" are the pangs of childbirth, a universal experience of severe, inescapable agony. Just as a woman cannot avoid or lessen the pain of labor once it begins, Judah will be unable to escape or mitigate the suffering of God's judgment, particularly the Babylonian invasion, siege, and subsequent exile. The pain is not merely physical but deeply national and spiritual.

Literary Devices

Jeremiah 13:21 employs several potent literary devices to convey its message with striking impact. The verse opens with a Rhetorical Question, "What wilt thou say when he shall punish thee?", which serves not to elicit an answer but to emphasize Judah's utter lack of defense or justification in the face of divine judgment. This technique powerfully underscores their culpability and the inevitability of their fate. Following this, there is profound Irony in the statement "for thou hast taught them [to be] captains, [and] as chief over thee." Judah, meant to be a sovereign nation under God, actively empowered its future oppressors through its own unfaithfulness and misplaced alliances, effectively training its enemies to rule over it. This self-inflicted wound highlights the tragic consequences of their rebellion. Finally, the verse concludes with a stark Simile: "shall not sorrows take thee, as a woman in travail?" This comparison vividly portrays the nature of the coming judgment as sudden, inescapable, and intensely agonizing, drawing on the universal experience of childbirth pains to communicate the severity and inevitability of Judah's suffering.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 13:21 profoundly articulates the theological principle of divine justice, where God's judgment is a direct, proportionate, and inevitable consequence of human sin and rebellion. It highlights the covenantal relationship between God and Israel, emphasizing that turning away from the Lord to rely on worldly powers constitutes a grave betrayal, effectively inviting self-destruction. The verse underscores that God, though patient, will ultimately hold His people accountable for their choices, particularly when they elevate anything or anyone above Him. The "sorrows" are not merely punitive but also corrective, intended to bring about repentance and a return to the true source of security and authority—the Lord Himself. This passage serves as a timeless warning against spiritual compromise and the futility of seeking security apart from God.

REFLECTION AND APPLICATION

Jeremiah 13:21 offers a profound and sobering mirror for contemporary believers, prompting us to examine the allegiances and trusts we cultivate in our own lives. The warning to Judah, that they "taught" their oppressors to be "captains" and "chief," powerfully illustrates how our own choices—our spiritual compromises, our misplaced trusts, and our reliance on worldly systems or human wisdom apart from God—can inadvertently empower forces that ultimately bring us sorrow and subjugation. This verse calls us to a radical self-examination: What "captains" or "chiefs" have we allowed to rise over us, whether they be idols of success, security, comfort, or even political ideologies, that subtly or overtly diminish God's rightful sovereignty in our lives? The inevitable "sorrows" that follow such misplaced trust serve as a stark reminder that disobedience and spiritual infidelity carry real, often painful, consequences. True freedom and security are found only in absolute reliance on God, allowing Him alone to be the "chief" and "captain" of our souls, guiding our steps and protecting our hearts from the allure of false securities.

Questions for Reflection

  • In what areas of my life have I unknowingly "taught" or empowered worldly systems or values to become "captains" or "chief" over my decisions and priorities, rather than God?
  • What are the "sorrows" or painful consequences I have experienced, or might experience, as a result of trusting in something or someone other than God?
  • How can I actively dismantle any misplaced trusts in my life and intentionally reaffirm God's sole authority and sovereignty over all things?
  • What practical steps can I take to ensure that my reliance is solely on God, even when facing uncertainty or the temptation to seek worldly solutions?

FAQ

Who is "he" who will punish Judah in this verse?

Answer: The "he" refers to God. While God is the ultimate punisher and the one who orchestrates judgment, He often uses human instruments to carry out His will. In the context of Jeremiah, the primary instrument of God's punishment against Judah was the rising Babylonian Empire, which would eventually conquer Jerusalem and lead its people into exile. Thus, "he" is God acting through Babylon.

How did Judah "teach" their oppressors to be "captains" and "chief"?

Answer: Judah "taught" their oppressors in several ways, primarily through their spiritual infidelity and political choices. Instead of trusting solely in God for protection and guidance, Judah repeatedly sought alliances with powerful foreign nations like Egypt and Babylon. By forming treaties, paying tribute, and adopting the religious practices and cultural norms of these nations, Judah effectively acknowledged their authority and empowered them. This weakened Judah's own spiritual and national sovereignty, making them vulnerable and accustomed to being ruled by those who would eventually become their conquerors. Their actions essentially paved the way for their own subjugation.

Why is the metaphor of "a woman in travail" used to describe Judah's coming sorrows?

Answer: The metaphor of "a woman in travail" (childbirth) is used to convey the nature of the coming judgment as inescapable, sudden, and intensely agonizing. Childbirth pains are universally understood as severe, unavoidable, and often overwhelming. Just as a woman cannot escape or lessen the pain of labor once it begins, Judah would be unable to avoid or mitigate the suffering of God's judgment, particularly the horrors of invasion, siege, and exile. It emphasizes the profound distress and the certainty of their impending doom, highlighting the natural and unavoidable consequences of their spiritual rebellion.

CHRIST-CENTERED FULFILLMENT

Jeremiah 13:21, with its stark portrayal of Judah's self-inflicted judgment and inevitable "sorrows," finds its ultimate Christ-centered fulfillment in the person and work of Jesus. While Judah experienced the painful consequences of their misplaced trust and rebellion, humanity's deepest "sorrows" and the ultimate "punishment" for sin were borne by Christ on the cross. He became the Lamb of God who takes away the sin of the world, absorbing the divine wrath that our own spiritual infidelity and idolatry deserved. The "captains" and "chiefs" that ruled over humanity—sin, death, and the power of Satan—were decisively defeated by Christ's sacrificial death and resurrection. Through His atoning work, we are no longer under the dominion of these oppressive forces, nor do we face the "travail" of God's judgment for sin. Instead, by faith in Him, we are brought into a new covenant where Christ alone is our true Head and Chief, our Lord and Savior, delivering us from the very "sorrows" that Judah experienced and pointing us to the eternal peace and security found only in Him.

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Commentary on Jeremiah 13 verses 12–21

I. II. Main points1. 2. Sub-points

Here is, I. A judgment threatened against this people that would quite intoxicate them. This doom is pronounced against them in a figure, to make it the more taken notice of and the more affecting (Jer 13:12): Thus saith the Lord God of Israel, every bottle shall be filled with wine; that is, those that by their sins have made themselves vessels of wrath fitted to destruction shall be filled with the wrath of God as a bottle is with wine; and, as every vessel of mercy prepared for glory shall be filled with mercy and glory, so they shall be full of the fury of the Lord (Isa 51:20); and they shall be brittle as bottles; and, like old bottles into which new wine is put, they shall burst and be broken to pieces, Mat 9:17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, Jer 13:13, They shall be filled with drunkenness; compare Isa 51:17. It is probable that this was a common proverb among them, applied in various ways; but they, not being aware of the prophet's meaning in it, ridiculed him for it: "Do we not certainly know that every bottle shall be filled with wine? What strange thing is there in that? Tell us something that we did not know before." Perhaps they were thus touchy with the prophet because they apprehended this to be a reflection upon them for their drunkenness, and probably it was in part so intended. They loved flagons of wine, Hos 3:1. Their watchmen were all for wine, Isa 56:12. They loved their false prophets that prophesied to them of wine (Mic 2:11), that bade them be merry, for that they should never want their bottle to make them so. "Well," says the prophet, "you shall have your bottles full of wine, but not such wine as you desire." They suspected that he had some mystical meaning in it which prophesied no good concerning them, but evil; and he owns that so he had. What he meant was this,

1.That they should be a giddy as men in drink. A drunken man is fitly compared to a bottle or cask full of wine; for, when the wine is in, the wit, and wisdom, and virtue, and all that is good for any thing, are out. Now God threatens (Jer 13:13) that shall they shall all be filled with drunkenness; they shall be full of confusion in their counsels, shall falter in all their talk and stagger in all their motions; they shall not know what they say or do, much less what they should say or do. They shall be sick of all their enjoyments and throw them up as drunken men do, Job 20:15. They shall fall into a slumber, and be utterly unable to help themselves, and, like men that have drunk away their reason, shall lie at the mercy and expose themselves to the contempt of all about them. And this shall be the condition not of some among them (if any had been sober, they might have helped the rest), but even the kings that sit upon the throne of David, that should have been like their father David, who was wise as an angel of God, shall be thus intoxicated. Their priests and prophets too, their false prophets, that pretended to guide them, were as indulgent of their lusts, and therefore were justly as much deprived of their senses, as any other. Nay, all the inhabitants, both of the land and of Jerusalem were as far gone as they. Whom God will destroy he infatuates.

2.That, being giddy, they should run upon one another. The cup of the wine of the Lord's fury shall throw them not only into a lethargy, so that they shall not be able to help themselves or one another, but into a perfect frenzy, so that they shall do mischief to themselves and one another (Jer 13:14): I will dash a man against his brother. Not only their drunken follies, but their drunken frays, shall help to ruin them. Drunken men are often quarrelsome, and upon that account they have woe and sorrow (Pro 23:29, Pro 23:30); so their sin is their punishment; it was so here. God sent an evil spirit into families and neighbourhoods (as Jdg 9:23), which made them jealous of, and spiteful towards, one another; so that the fathers and sons went together by the ears, and were ready to pull one another to pieces, which made them all an easy prey to the common enemy. This decree against them having gone forth, God says, I will not pity, nor spare, nor have mercy, but destroy them; for they will not pity, nor spare, nor have mercy, but destroy one another; see Hab 2:15, Hab 2:16.

II. Here is good counsel given, which, if taken, would prevent this desolation. It is, in short, to humble themselves under the mighty hand of God. If they will hearken and give ear, this is that which God has to say to them, Be not proud, Jer 13:15. This was one of the sins for which God had a controversy with them (Jer 13:9); let them mortify and forsake this sin, and God will let fall his controversy. "Be not proud.; when God speaks to you by his prophets do not think yourselves too good to be taught; be not scornful, be not wilful, let not your hearts rise against the word, nor slight the messengers that bring it to you. When God is coming forth against you in his providence (and by them he speaks) be not secure when he threatens, be not impatient when he strikes, for pride is at the bottom of both." It is the great God that has spoken, whose authority is incontestable, whose power is irresistible; therefore bow to what he says, and be not proud, as you have been. They must not be proud, for,

1.They must advance God, and study how to do him honour: "Give glory to the Lord your God, and not to your idols, not to other gods. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. Give him glory by a sincere repentance and reformation." The and not till then, we begin to live as we should, and to some good purpose, when we begin to give glory to the Lord our God, to make his honour our chief end and to seek it accordingly. "Do this quickly, while your space to repent is continued to you; before he cause darkness, before you will see no way of escaping." Note, Darkness will be the portion of those that will not repent to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God, the next vial filled them with darkness, Rev 16:9, Rev 16:10. The aggravation of the darkness here threatened is, (1.) That their attempts to escape shall hasten their ruin: Their feet shall stumble when they are making all the haste they can over the dark mountains, and they shall fall, and be unable to get up again. Note, Those that think to out-run the judgments of God will find their road impassable; let them make the best of their way, they can make nothing of it, the judgments that pursue them will overtake them; their way is dark and slippery, Psa 35:6. And therefore, before it comes to that extremity, it is our wisdom to give glory to him, and so make our peace with him, to fly to his mercy, and then there will be no occasion to fly from his justice. (2.) That their hopes of a better state of things will be disappointed: While you look for light, for comfort and relief, he will turn it into the shadow of death, which is very dismal and terrible, and make it gross darkness, like that of Egypt, when Pharaoh continued to harden his heart, which was darkness that might be felt. The expectation of impenitent sinners perishes when they die and think to have it satisfied.

2.They must abase themselves, and take shame to themselves; the prerogative of the king and queen will not exempt them from this (Jer 13:18): "Say to the king and queen, that, great as they are, they must humble themselves by true repentance, and so give both glory to God and a good example to their subjects." Note, Those that are exalted above others in the world must humble themselves before God, who is higher than the highest, and to whom kings and queens are accountable. They must humble themselves, and sit down - sit down, and consider what is coming - sit down in the dust, and lament themselves. Let them humble themselves, for God will otherwise take an effectual course to humble them: "Your principalities shall come down, the honour and power on which you value yourselves and in which you confide, even the crown of your glory, your goodly or glorious crown: when you are led away captives, where will your principality and all the badges of it be then?" Blessed be God there is a crown of glory, which those shall inherit who do humble themselves, that shall never come down.

III. This counsel is enforced by some arguments if they continue proud and unhumbled.

1.It will be the prophet's unspeakable grief (Jer 13:17): "If you will not hear it, will not submit to the word, but continue refractory, not only my eye, but my soul shall weep in secret places." Note, The obstinacy of people, in refusing to hear the word of God, will be heart-breaking to the poor ministers, who know something of the terrors of the Lord and the worth of souls, and are so far from desiring that they tremble at the thoughts of the death of sinners. His grief for it was undissembled (his soul wept) and void of affectation, for he chose to weep in secret places, where no eye saw him but his who is all eye. He would mingle his tears not only with his public preaching, but with his private devotions. Nay, thoughts of their case would make him melancholy, and he would become a perfect recluse. It would grieve him, (1.) To see their sins unrepented of: "My soul shall weep for your pride, your haughtiness, and stubbornness, and vain confidence." Note, The sins of others should be matter of sorrow to us. We must mourn for that which we cannot mend, and mourn the more for it because we cannot mend it. (2.) To see their calamity past redress and remedy: "My eyes shall weep sorely, not so much because my relations, friends, and neighbours are in distress, but because the Lord's flock, his people and the sheep of his pasture, are carried away captive." That should always grieve us most by which God's honour suffers and the interest of his kingdom is weakened.

2.It will be their own inevitable ruin, Jer 13:19-21. (1.) The land shall be laid waste: The cities of the south shall be shut up. The cities of Judah lay in the southern part of the land of Canaan; these shall be straitly besieged by the enemy, so that there shall be no going in or out, or they shall be deserted by the inhabitants, that there shall be none to go in and out. Some understand it of the cities of Egypt, which was south from Judah; the places there whence they expected succours shall fail them, and they shall find no access to them. (2.) The inhabitants shall be hurried away into a foreign country, there to live in slavery: Judah shall be carried away captive. Some were already carried off, which they hoped might serve to answer the prediction, and that the residue should still be left; but no: It shall be carried away all of it. God will make a full end with them: It shall be wholly carried away. So it was in the last captivity under Zedekiah, because they repented not. (3.) The enemy was now at hand that should do this (Jer 13:20): "Lift up your eyes. I see upon their march, and you may if you will behold, those that come from the north, from the land of the Chaldeans; see how fast they advance, how fierce they appear." Upon this he addresses himself to the king, or rather (because the pronouns are feminine) to the city or state. [1.] "What will you do now with the people who are committed to your charge, and whom you ought to protect? Where is the flock that was given thee, thy beautiful flock? Whither canst thou take them now for shelter? How can they escape these ravening wolves?" Magistrates must look upon themselves as shepherds, and those that are under their charge as their flock, which they are entrusted with the care of and must give an account of; they must take delight in them as their beautiful flock, and consider what to do for their safety in times of public danger. Masters of families, who neglect their children and suffer them to perish for want of a good education, and ministers who neglect their people, should think they hear God putting this question to them: Where is the flock that was given thee to feed, that beauteous flock? It is starved; it is left exposed to the beasts of prey. What account wilt thou give of them when the chief shepherd shall appear? [2.] "What have you to object against the equity of God's proceedings? What will thou say when he shall visit upon thee the former days? Jer 13:21. Thou canst say nothing, but that God is just in all that is brought upon thee." Those that flatter themselves with hopes of impunity, what will they say? What confusion will cover their faces when they shall find themselves deceived and that God punishes them! [3.] "What thoughts will you now have of your own folly, in giving the Chaldeans such power over you, by seeking to them for assistance, and joining in league with them? Thus thou hast taught them against thyself to be captains and to become the head." Hezekiah began when he showed his treasures to the ambassadors of the king of Babylon, tempting him thereby to come and plunder him. Those who, having a God to trust to, court foreign alliances and confide in them, do but make rods for themselves and teach their neighbours how to become their masters. [4.] "How will you bear the trouble that is at the door? Shall not sorrows take thee as a woman in travail? Sorrows which thou canst not escape nor put off, extremity of sorrows; and in these respects more grievous than those of a woman in travail that they were not expected before, and that there is no manchild to be born, the joy of which shall make them afterwards to be forgotten."

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–21. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 20, 21.) Lift up your eyes and see those who come from the north: where is the flock that was given to you, your splendid flock? What will you say when they visit you? You have taught them and trained them against you, and it will come upon your own head. The inhabitants of Jerusalem are commanded to lift up their eyes and see the Chaldeans coming from the north: the city itself is questioned and asked: Where is the flock that was given to you, your splendid flock? Where is your people, whom you received from God? Where is that great and illustrious multitude, that you believed the entire province was gathered in one place? What will you say when the Lord visits you with His rod, and hands you over to the enemies of Babylon, whom you, against yourself, either on your own head, or from the very beginning, taught to flee to their help and follow their idols; who, under the pretense of friendship with you, learned by what route they should come to you. Let the Church heed this, that she herself may teach her adversaries how they can capture her in spiritual captivity and tear her flock apart with the cruelty of beasts.
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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