Micah 2:3

Translation
King James Version
Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil.
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KJV (with Strong's)
Therefore thus saith H559 the LORD H3068; Behold, against this family H4940 do I devise H2803 an evil H7451, from which ye shall not remove H4185 your necks H6677; neither shall ye go H3212 haughtily H7317: for this time H6256 is evil H7451.
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Complete Jewish Bible
Therefore this is what ADONAI says: "Against this family I am planning an evil from which you will not withdraw your necks; nor will you walk with your heads held high, for it will be an evil time."
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Berean Standard Bible
Therefore this is what the LORD says: “I am planning against this nation a disaster from which you cannot free your necks. Then you will not walk so proudly, for it will be a time of calamity.
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American Standard Version
Therefore thus saith Jehovah: Behold, against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye walk haughtily; for it is an evil time.
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World English Bible Messianic
Therefore thus says the LORD: “Behold, I am planning against these people a disaster, from which you will not remove your necks, neither will you walk haughtily; for it is an evil time.
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Geneva Bible (1599)
Therefore thus saieth the Lord, Beholde, against this familie haue I deuised a plague, whereout yee shall not plucke your neckes, and ye shall not go so proudly, for this time is euill.
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Young's Literal Translation
Therefore, thus said Jehovah: Lo, I am devising against this family evil, From which ye do not remove your necks, Nor walk loftily, for a time of evil it is .
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See also
Amos 5:13Jeremiah 8:3Isaiah 2:11Isaiah 2:12Jeremiah 18:11Isaiah 28:14Isaiah 28:18
In the KJVVerse 22,599 of 31,102

Study This Verse

SUMMARY

Micah 2:3 delivers a stark divine declaration from the LORD, announcing an inescapable judgment upon the rebellious "family" of Israel or Judah. This impending "evil"—a term signifying calamity or disaster—is meticulously "devised" by God as a just consequence for their pervasive moral corruption, particularly their oppression of the vulnerable and their arrogant defiance. The prophecy emphasizes the certainty and severity of this divine retribution, from which they will find no escape, and which will inevitably humble their pride.

CONTEXT

  • Literary Context: This verse serves as the immediate divine response to the scathing indictment found in Micah 2:1-2. Micah has just pronounced a "woe" upon those who "devise iniquity and work evil upon their beds," specifically targeting the powerful and wealthy who covet, seize, and oppress the poor, taking their lands and houses. The "family" mentioned in Micah 2:3 is therefore the very people—likely the nation of Israel or Judah, particularly its corrupt leadership and elite—who are guilty of these systemic injustices. God's declaration in this verse directly links their moral evil to the calamitous "evil" He will bring upon them, establishing a clear cause-and-effect relationship within the prophetic narrative. The pronouncement of inescapable judgment sets the stage for further laments and promises of restoration later in the book, highlighting the severity of their sin before any hope is offered.
  • Historical & Cultural Context: Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah (circa 750-700 BC), a period of significant social and economic upheaval in both Israel (the Northern Kingdom) and Judah (the Southern Kingdom). While Israel faced the imminent threat of Assyrian conquest (which occurred in 722 BC), Judah was also under pressure and eventually suffered the Babylonian exile in 586 BC. The cultural backdrop was one of increasing disparity between the rich and the poor, where the powerful exploited the vulnerable through unjust legal practices, land seizures, and economic oppression, often under the guise of religious observance. The "haughty" attitude described reflects the arrogance of those who believed their wealth or religious rituals would protect them from divine judgment, ignoring the covenantal demands for justice and righteousness. The imagery of a "yoke" or inability to "remove necks" would have resonated with an agrarian society familiar with animals yoked for labor or sacrifice, symbolizing inescapable servitude or punishment.
  • Key Themes: Micah 2:3 powerfully contributes to several overarching themes within the book of Micah. Foremost is the theme of Divine Retribution for Injustice, where God, as the righteous judge, actively intervenes to punish the moral evil and social oppression committed by His people. This "evil" He devises is a just consequence, not a moral failing on His part, underscoring the principle that God will not tolerate persistent wickedness, as seen in passages like Psalm 7:11. Another prominent theme is Inescapable Judgment, vividly portrayed by the inability to "remove your necks," signifying a complete and unavoidable subjugation to the impending disaster. This highlights the certainty and severity of God's decree, emphasizing that human efforts or strategies will be futile in averting the prophesied calamity. Finally, the verse speaks to the Humiliation of the Proud, as the command "neither shall ye go haughtily" directly addresses the arrogance and defiance that characterized the oppressors. The judgment will strip them of their pride, bringing them low and demonstrating that, as Proverbs 16:18 teaches, "Pride goes before destruction, and a haughty spirit before a fall."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • devise (Hebrew, châshab', H2803): This primitive root means "to plait or interpenetrate," extending to "weave" or "fabricate." Figuratively, it denotes "to plot or contrive," often in a malicious sense, but also "to think, regard, value, compute." In this context, when applied to the LORD, it highlights God's intentional, calculated, and deliberate planning of the judgment. It is not an impulsive act, but a carefully considered divine strategy, mirroring the human "devising" of evil in Micah 2:1.
  • evil (Hebrew, raʻ', H7451): This versatile word can mean "bad" or "evil" in a moral sense, but also "calamity," "disaster," or "misfortune." Here, when God "devises an evil," it refers to a punitive consequence—a divinely ordained disaster or affliction—rather than moral wickedness on God's part. The phrase "this time is evil" also uses this word, referring to the moral depravity and wickedness of the era itself, which necessitates God's intervention.
  • remove (Hebrew, mûwsh', H4185): A primitive root meaning "to withdraw" (literally or figuratively), "to cease," "depart," or "take away." In the phrase "ye shall not remove your necks," it conveys the absolute inability to escape or shake off the impending burden or yoke of judgment. The people will be utterly bound and unable to free themselves from the divine decree.
  • necks (Hebrew, tsavvâʼr', H6677): Refers to the back of the neck, specifically as the part on which burdens are bound, or where an animal is yoked. This imagery powerfully conveys subjugation, servitude, and the bearing of a heavy burden. The inability to "remove your necks" signifies being irrevocably yoked to the coming disaster, unable to break free.
  • haughtily (Hebrew, rôwmâh', H7317): Derived from a root meaning "elation" or "height," this adverb means "proudly" or "with elation." It describes the arrogant, defiant posture and spirit of those who oppressed others and believed themselves immune to consequences. The judgment will strip them of this pride, forcing them into a posture of humility and submission.

Verse Breakdown

  • "Therefore thus saith the LORD; Behold, against this family do I devise an evil,": This opening clause establishes the divine origin and certainty of the pronouncement. "Therefore" links directly to the preceding indictment of their sins. The LORD (Yahweh), the covenant God of Israel, is the speaker, emphasizing His authority and covenant faithfulness. He declares His intention to "devise an evil"—a calamity or disaster—specifically against "this family," referring to the nation of Judah/Israel, particularly its corrupt elements. This is a deliberate, planned act of judgment, a just recompense for their moral "evil."
  • "from which ye shall not remove your necks;": This vivid metaphor portrays the people as animals yoked for labor or sacrifice, unable to escape the burden or the impending doom. It signifies the inescapable nature of the coming judgment. No human strength, cunning, or defiance will allow them to break free from the divine decree; they will be utterly bound by its consequences.
  • "neither shall ye go haughtily:": This clause speaks directly to the pride and arrogance that characterized the oppressors. Their "haughty" walk, a symbol of their self-assured defiance and contempt for God's law and the suffering of others, will be brought low. The judgment will strip them of their elevated status and proud demeanor, forcing them into humility and submission.
  • "for this time [is] evil.": This concluding phrase provides the rationale for the severe judgment. The "time" refers not merely to a chronological period but to the prevailing moral and spiritual condition of the era. It is "evil" because of the widespread injustice, oppression, and moral depravity of the people themselves. Their actions have made the times wicked, thus necessitating and justifying God's decisive intervention and judgment.

Literary Devices

Micah 2:3 employs several powerful literary devices to convey its message of impending judgment. Irony is evident in God's declaration that He will "devise an evil." While "evil" (ra'a) often refers to moral wickedness, here it signifies calamity or disaster. The irony lies in God, who is perfectly righteous, "devising" a destructive outcome as a just response to the moral "evil" devised and perpetrated by His people in Micah 2:1. This highlights divine justice. A striking Metaphor is found in the phrase "ye shall not remove your necks." This imagery evokes an animal under a heavy, inescapable yoke, symbolizing the complete and unavoidable subjugation to the impending divine punishment. It vividly portrays the futility of resistance. Furthermore, the phrase "neither shall ye go haughtily" utilizes Synecdoche, where "going haughtily" (a physical posture) represents the entire attitude of pride, arrogance, and defiance that characterizes the people. The physical humiliation is a symbol of their spiritual and social downfall. The entire verse functions as a Divine Oracle, a direct pronouncement from the LORD, lending it absolute authority and certainty.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 2:3 powerfully articulates the biblical principle of divine justice and the inevitable consequences of sin, particularly social injustice and pride. It underscores God's active involvement in human history, not merely as a passive observer, but as a righteous judge who holds individuals and nations accountable for their actions. The "evil" God devises is a manifestation of His holiness and His commitment to upholding His moral order, serving as a just recompense for the "evil" (wickedness) of humanity. This passage affirms that persistent rebellion, marked by oppression and arrogance, will ultimately invite severe divine intervention, demonstrating that God's patience has limits and His judgment is certain. It reminds us that true prosperity and peace are contingent upon righteousness and humility, not upon material gain or self-exaltation.

REFLECTION AND APPLICATION

Micah 2:3 serves as a timeless and sobering reminder that God's justice is not passive, nor is it a distant concept. It is an active force that responds to human sin, particularly when that sin involves oppression, greed, and a haughty disregard for God's commands and the well-being of others. For us today, this verse challenges us to examine our own lives and communities. Are we, individually or corporately, "devising evil" through our actions, our policies, or our attitudes? Do we pursue wealth or power at the expense of justice and compassion? The inescapable nature of the judgment reminds us that there is no hiding from God's scrutiny, and no human strategy can ultimately avert the consequences of persistent sin. Furthermore, the call to not "go haughtily" is a direct challenge to pride in all its forms—pride in our achievements, our status, our self-sufficiency, or even our perceived righteousness. True wisdom and security lie not in self-exaltation but in humble submission to God and a fervent pursuit of His righteousness and justice in all our dealings. This passage calls us to repentance, to a renewed commitment to ethical living, and to a posture of humility before the sovereign God who judges justly.

Questions for Reflection

  • In what ways might I, or my community, be "devising evil" through actions or attitudes that contradict God's call for justice and compassion?
  • How does the concept of "not removing your necks" challenge my assumptions about control and escape from consequences in my own life?
  • What specific areas of my life might reflect a "haughty" spirit, and how can I cultivate greater humility before God and others?
  • Considering that "this time is evil," what is my responsibility to be a force for righteousness and good in the moral climate of my own era?

FAQ

What does it mean that the LORD "devises an evil"? Is God evil?

Answer: No, God is not evil in the moral sense. The Hebrew word for "evil" (ra'a, H7451) is polysemous, meaning it has multiple meanings depending on the context. While it can refer to moral wickedness (as in the "evil" devised by the people in Micah 2:1), when applied to God, it signifies "calamity," "disaster," or "misfortune." Therefore, when the LORD "devises an evil," it means He is intentionally planning and bringing about a punitive consequence or a catastrophic judgment as a just response to the moral evil and rebellion of His people. It is a righteous act of divine retribution, not an act of sin on God's part. This is consistent with God's character as a holy and just judge who punishes sin (e.g., Isaiah 45:7).

CHRIST-CENTERED FULFILLMENT

Micah 2:3, with its pronouncement of inescapable judgment for sin and pride, finds its ultimate fulfillment and resolution in Jesus Christ. The "evil" that God devises as a just consequence for human wickedness points to the righteous wrath of God against sin, a wrath that would ultimately fall upon the Lamb of God Himself. Jesus, though perfectly righteous, bore the full weight of this divine judgment on the cross, becoming sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). The imagery of "not removing your necks" from the yoke of judgment highlights humanity's utter helplessness to escape the consequences of sin. However, Christ offers a different yoke: "Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light" (Matthew 11:29-30). He frees us from the crushing burden of sin and its judgment. Furthermore, the command "neither shall ye go haughtily" directly confronts the pride that separates humanity from God. Jesus perfectly embodied humility, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7). Through His humble obedience and sacrificial death, Christ not only absorbed the judgment for our pride but also paved the way for us to walk in humility and righteousness, ultimately bringing about the righteous kingdom where justice truly rolls down like waters (Amos 5:24) and the "time" is made good through His redemptive work.

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Commentary on Micah 2 verses 1–5

Here is, I. The injustice of man contriving the evil of sin, Mic 2:1, Mic 2:2. God was coming forth against this people to destroy them, and here he shows what was the ground of his controversy with them; it is that which is often mentioned as a sin that hastens the ruin of nations and families as much as any, the sin of oppression. Let us see the steps of it. 1. They eagerly desire that which is not their own - that is the root of bitterness, the root of all evil, Mic 2:2. They covet fields and houses, as Ahab did Naboth's vineyard. "Oh that such a one's field and house were mine! It lies convenient for me, and I would manage it better than he does; it is fitter for me than for him." 2. They set their wits on work to invent ways of accomplishing their desire (Mic 2:4); they devise iniquity with a great deal of cursed art and policy; they plot how to do it effectually, and yet so as not to expose themselves, or bring themselves into danger, or under reproach, by it. This is called working evil! they are working it in their heads, in their families, and are as intent upon it, and with as much pleasure, as if they were doing it, and are as confident of their success (so wisely do they think they have laid the scheme) as if it were assuredly done. Note, It is bad to do mischief upon a sudden thought, but much worse to devise it, to do it with design and deliberation; when the craft and subtlety of the old serpent appear with his poison and venom, it is wickedness in perfection. They devised it upon their beds, when they should have been asleep; care to compass a mischievous design held their eyes waking. Upon their beds, where they should have been remembering God, and meditating upon him, where they should have been communing with their own hearts and examining them, they were devising iniquity. It is of great consequence to improve and employ the hours of our retirement and solitude in a proper manner. 3. They employ their power in executing what they have designed and contrived; they practise the iniquity they have devised, because it is in the power of their hand; they find that they can compass it by the help of their wealth, and the authority and interest they have, and that none dare control them, or call them to an account for it; and this, they think, will justify them and bear them out in it. Note, It is the mistake of many to think that as they can do they may do; whereas no power is given for destruction, but all for edification. 4. They are industrious and very expeditious in accomplishing the iniquity they have devised; when they have settled the matter in their thoughts, in their beds, they lose no time, but as soon as the morning is light they practice it; they are up early in the prosecution of their designs, and what ill their hand finds to do they do it with all their might, which shames our slothfulness and dilatoriness in doing good, and should shame us out of them. In the service of God, and our generation, let it never be said that we left that to be done tomorrow which we could do today. 5. They stick at nothing to compass their designs; what they covet they take away, if they can, and, (1.) They care not what wrong they do, though it be ever so gross and open; they take away men's fields by violence, not only by fraud, and underhand practices and colour of law, but by force and with a high hand. (2.) They care not to whom they do wrong nor how far the iniquity extends which they devise: They oppress a man and his house; they rob and ruin those that have numerous families to maintain, and are not concerned though they send them and their wives and children a begging. They oppress a man and his heritage; they take away from men that which they have an unquestionable title to, having received it from their ancestors, and which they have but in trust, to transmit it to their posterity; but those oppressors care not how many they impoverish, so they may but enrich themselves. Note, If covetousness reigns in the heart, commonly all compassion is banished from it; and if any man love this world, as the love of the Father, so the love of his neighbour is not in him.

II. The justice of God contriving the evil of punishment for this sin (Mic 2:3): Therefore thus saith the Lord, the righteous God, that judges between man and man, and is an avenger on those that do wrong, Behold, against this family do I devise an evil, that is, against the whole kingdom, the house of Israel, and particularly those families in it that were cruel and oppressive. They unjustly devise evil against their brethren, and God will justly devise evil against them. Infinite Wisdom will so contrive the punishment of their sin that it shall be very sure, and such as cannot be avoided, very severe, and such as they cannot bear, very signal and remarkable, and such as shall be universally observed to answer to the sin. The more there appears of a wicked wit in the sin the more there shall appear of a holy wisdom and fitness in the punishment; for the Lord will be known by the judgments he executes; he will be owned by them. 1. He finds them very secure, and confident that they shall in some way or other escape the judgment, or, though they fall under it, shall soon throw it off and get clear of it, and therefore he tells them, It is an evil from which they shall not remove their neck. They were children of Belial, that would not endure the easy yoke of God's righteous commands, but broke those bonds asunder, and cast away those cords from them; and therefore God will lay upon them the heavy yoke of his righteous judgments, and they shall not be able to withdraw their necks from that; those that will not be overruled shall be overcome. 2. He finds them very proud and stately, and therefore he tells them that they shall not go haughtily, with stretched-forth necks and wanton eyes, walking and mincing as they go (Isa 3:16); for this time is evil, and the events of it are very humbling and mortifying, and such as will bring down the stoutest spirit. 3. He finds them very merry and jovial, and therefore tells them their note shall be changed, their laughter shall be turned into mourning and their joy into heaviness (Mic 2:4): In that day, when God comes to punish you for your oppression, shall one take up a parable against you, and lament with a doleful lamentation, with a lamentation of lamentations (so the word is), a most lamentable lamentation, as a song of songs is a most pleasing song. Their enemies shall insult over them, and make a jest of their griefs, for they shall take up a parable against them. Their friends shall mourn over them, and lay to heart their calamities, and this shall be the general cry, "We are utterly spoiled; we are all undone." Note, Those that were most haughty and secure in their prosperity are commonly most dejected and most ready to despair in their adversity. 4. He finds them very rich in houses and lands, which they have gained by oppression, and therefore tells them that they shall be stripped of all. (1.) They shall, in their despair, give it all up; they shall say, We are utterly spoiled; he has changed the portion of my people, so that it is now no longer theirs, but it is in the possession and occupation of their enemies: How has he removed it from me! How suddenly, how powerfully! What is unjustly got by us will not long continue with us; the righteous God will remove it. Turning away from us in wrath, he has divided our fields, and given them into the hands of strangers. Woe to those from whom God turns away. The margin reads it, "Instead of restoring, he has divided our fields; instead of putting us again in the possession of our estates, he has confirmed those in the possession of them that have taken them from us." Note, It is just with God that those who have dealt fraudulently and violently with others should themselves be dealt fraudulently and violently with. (2.) God shall ratify what they say in their despair (Mic 2:5); so it shall be: Thou shalt have none to cast a cord by lot in the congregation of the Lord, none to divide inheritances, because there shall be no inheritances to divide, no courts to try titles to lands, or determine controversies about them, or cast lots upon them, as in Joshua's time, for all shall be in the enemies' hand. This land, which should be taken from them, they had not only an unquestionable title to, but a very comfortable enjoyment of, for it was in the congregation of the Lord, or rather the congregation of the Lord was in it; it was God's land; it was a holy land, and therefore it was the more grievous to them to be turned out of it. Note, Those are to be considered the sorest calamities which cut us off from the congregation of the Lord, or cut us short in the enjoyment of the privileges of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
Commentary on Micah
(Chapter 2—Verse 1 onwards) Woe to those who devise wickedness and work evil upon their beds! In the morning light they practice it, because it is in the power of their hand. They covet fields, and seize them; houses, and take them away; they oppress a man and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I am devising against this family an evil from which you cannot remove your necks, and you shall not walk haughtily, for it will be an evil time. On that day, this parable shall be taken up against you, and a song shall be sung with sweetness, saying: We have been utterly devastated. The portion of my people has been changed. How shall he withdraw from me, when he shall return, who will divide our regions? For this reason, there will be no one sending out a measuring line to the assembly of the Lord. LXX: They have become those who think about labors and do evil in their beds. And together, on the day of the consummation, they will complete them. For they have not lifted up their hands to God, and they have desired fields, and they have plundered the orphan, and they have oppressed houses, and they have seized a man, and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I am devising evil against this tribe, from which you will not remove your necks, so that you will not walk upright, for it is a time of disaster. In that day a proverb will be taken up against you, and a lamentation with the singing of mournful songs will be sung: We are utterly ruined; my people's portion is measured out with a measuring line, and there is no one to restore it. Our fields are divided up; therefore there will be no one to set a milestone for you in the inheritance. What we have placed at the end of the chapter according to the Hebrew, in the assembly of the Lord, for which the Seventy translated, in the Church of the Lord; according to the Vulgate edition, the beginning of the following chapter is. And therefore, if the Lord permits, we will discuss it. Woe to you, assembly of the Jews, who both plan evil and carry it out. And you defile the sleeping chambers given for rest with lewdness, and whatever wickedness you engage in during the night, as if it were not permissible to delay, you hastily fulfill it as soon as day breaks, not considering that your hand is strong against the Lord. And in order to teach through Scripture what they were thinking at night and doing during the day, he explains in parts. 'They coveted,' he says, 'the fields and forcefully took them; and the houses, it is understood, they coveted and plundered the ones they coveted. And not only did they malign people and their homes, but they also ravaged their descendants who deserved mercy for their tender age with their voracious mouths. Therefore, because you have done these things and thought them useless, I, the Lord, will plan evil against this family. Not that the evil I plan is actually evil, but because it seems evil to those who suffer when I inflict it. And I will afflict you in such a way that you will not be able to lift up your necks and walk proudly, namely those whom the time of captivity has oppressed.'


Then a parable will be spoken against you, and your miseries will be turned into a song: We have been devastated by depopulation, the portion of my people: My temple, which I alone had more than other nations, will be changed into ruin. How will the Assyrian depart from me, when he returns to distribute my fields by lot for himself? Therefore, O family of Israel, against whom I am devising evil, you will not have a portion in the inheritance of the righteous. But even about the final captivity this can be understood, that everything happened to them because they crucified the Lord: in such a way, however, that the version of the Seventy interpreters is discussed. For the glory of the daughter of Israel was stripped, and shaved over the once most delicate sons, and if anything of hair was born afterward, it was immediately cut off and shaved. Then all their plans turned into labor, and what they conceived, with the mind and soul asleep, brought them troubles: and what they did, as soon as the light of Christ and retribution appeared, was disturbed. For when they had read that Israel had conquered, when Moses raised his hands to the Lord, and that Amalek had been defeated when Moses grew weary and lowered his arms (Exodus XVII), they did not lift their hands to the Lord, but committed all kinds of crimes against the poor and the people of the Lord. They desired fields and plundered the houses of orphans, and they ravaged the man and his wife and their children and their possessions. Therefore the Lord planned evil against that tribe: not against the twelve tribes, but against the tribe corrupted by malice and wickedness, who could not lift up their heads or walk uprightly. Finally, up until the present day, they have been subjects of the Roman Empire, and they are burdened by the yoke of captivity, and they do not lift their necks. However, the following phrase, ἐξαίφνης, which means 'suddenly,' is not found in the Hebrew volumes, yet it can correspond with the present passage in such a way that we may say: Therefore, thus says the Lord: Behold, I am devising evil against this tribe suddenly, from which they cannot lift their necks, and for this reason, they will not be able to lift them, because it is a time of evil. For just as they worked evil against the Lord Jesus, so they will endure the evils of perpetual captivity, and they will come into such great distress that all their songs and psalms will be turned into mourning. And the people will know nothing else to say except for this: we have become wretched in our misery. For the promised land, which had previously been divided by lot among the two and a half tribes beyond the Jordan, with Moses sending the measuring cord and later divided among the remaining tribes by Joshua, has now been divided among the Gentiles under Roman rule. And there is no one to prevent them from ruling over all the nations. Not a single Jew possesses the ancient freedom of their homeland. But if we choose to follow the third exposition, we will see that every thought of ours is labor and sorrow, and our bed is filled with evils, and even the light itself, which seems bright, is mixed with darkness. And whatever we handle at night, we do so in darkness. For which of us can lift holy hands to God without anger and thought? Who does not desire the villas of this age, forgetting the possessions of paradise? You may see others connecting fields with fields and joining boundaries with boundaries, and the small body of a man not being sufficient for the countryside of cities. Therefore the Lord thinks upon us evil things, from which we are unable to lift up our necks, nor to walk upright, because it is a very bad time, according to the words of John saying: The world is placed in the evil one (1 John 5:19). The same thing is signified by that noble soul in the Gospel, the daughter of Abraham, whom Satan had bound and bowed down, and unless she could be raised up before the coming of the Lord, nor could she look upon her Creator. Then Jesus said: 'Shouldn't this daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day?' (Luke 13:16). Therefore, because our glory has been completely diminished and we have extended the shaving or our nakedness (for thus it is found in some codices), those who would lament with Jeremiah and take up a parable against us were sent, saying with the Apostle: 'I will mourn for the many who have sinned and have not repented' (2 Corinthians 12:21). For who would not lament seeing human souls as if they were a diverse collection of furniture possessed by demons and various vices? One demon sends the cord of fornication, another of greed. This one extends the lines of murder, while that one of perjury. The portion of the people of God is divided by a cord. And the fields once holy and like paradise, of which Isaac delighted in the smell, were handed over to the Assyrians and to the Babylonian king. And while foxes have dens and birds have nests, the Son of Man has nowhere to lay his head (Matt. 8). I have explained, according to the limitations of my small intelligence, the first captivity of the people by the Assyrians and Babylonians, the second by the Romans who crucified the Lord, and the third spiritual captivity in which each one of us fell from paradise with Adam and is held captive in this world. When the Lord comes, he will raise up the fallen and release the imprisoned (Psalm 144). He will also gather the once captive of the devil into his possession, fulfilling the words of the Psalmist: As he ascended on high, he led captivity captive (Psalm 68:18). According to this explanation, the fourth captivity can also be understood as the Church, from which each person departs through sin, and then, through Ezra, who interprets as helper, that is, through the word of God, is brought back to Jerusalem (1 Esdras 7). However, if someone has been meditating on the Law of the Lord day and night, they have had greater zeal, greater intelligence, leisure, and grace, and they may be able to say something more probable about the present chapter. I do not envy, I do not reject, but rather I desire to learn from him what I do not know, and I will gladly profess myself as his student, as long as he teaches and does not detract. For nothing is so easy as to debate about the work and efforts of others when one is idle and asleep.
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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