Micah 4:10

Translation
King James Version
Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies.
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KJV (with Strong's)
Be in pain H2342, and labour to bring forth H1518, O daughter H1323 of Zion H6726, like a woman in travail H3205: for now shalt thou go forth H3318 out of the city H7151, and thou shalt dwell H7931 in the field H7704, and thou shalt go H935 even to Babylon H894; there shalt thou be delivered H5337; there the LORD H3068 shall redeem H1350 thee from the hand H3709 of thine enemies H341.
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Complete Jewish Bible
Be in pain! Work to give birth like a woman in labor, daughter of Tziyon! For now you will go out of the city and live in the wilds till you reach Bavel. There you will be rescued; there ADONAI will redeem you from the power of your enemies.
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Berean Standard Bible
Writhe in agony, O Daughter of Zion, like a woman in labor. For now you will leave the city and camp in the open fields. You will go to Babylon; there you will be rescued; there the LORD will redeem you from the hand of your enemies!
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American Standard Version
Be in pain, and labor to bring forth, O daughter of Zion, like a woman in travail; for now shalt thou go forth out of the city, and shalt dwell in the field, and shalt come even unto Babylon: there shalt thou be rescued; there will Jehovah redeem thee from the hand of thine enemies.
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World English Bible Messianic
Be in pain, and labor to give birth, daughter of Zion, like a woman in travail; for now you will go out of the city, and will dwell in the field, and will come even to Babylon. There you will be rescued. There the LORD will redeem you from the hand of your enemies.
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Geneva Bible (1599)
Sorow and mourne, O daughter Zion, like a woman in trauaile: for nowe shalt thou goe foorth of the citie, and dwel in the field, and shalt goe into Babel, but there shalt thou be deliuered: there the Lord shall redeeme thee from the hand of thine enemies.
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Young's Literal Translation
Be pained, and bring forth, O daughter of Zion, As a travailing woman, For now, thou goest forth from the city, And thou hast dwelt in the field, And thou hast gone unto Babylon, There thou art delivered, There redeem thee doth Jehovah from the hand of thine enemies.
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See also
Isaiah 48:202 Kings 20:18Isaiah 45:13Hosea 2:14Isaiah 43:14Hosea 13:13Isaiah 52:9
In the KJVVerse 22,631 of 31,102

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SUMMARY

Micah 4:10 is a poignant prophetic declaration to the "daughter of Zion," foretelling a period of intense national suffering and forced displacement, vividly likened to the anguish of childbirth. Despite the impending exile to Babylon, the verse culminates in a powerful promise of divine deliverance and redemption, underscoring God's unwavering faithfulness to His covenant people even amidst the consequences of their unfaithfulness.

CONTEXT

  • Literary Context: Micah 4 opens with a glorious, eschatological vision of future restoration, portraying Mount Zion as the spiritual center to which all nations will flow, seeking the Lord's instruction and experiencing universal peace and disarmament (Micah 4:1-3). This idyllic picture is abruptly interrupted by the stark reality of verse 10, which details the painful journey through which this future glory must be achieved. The preceding verses in chapter 3 describe the severe judgment awaiting the corrupt leaders and false prophets of Israel and Judah, setting the stage for the necessity of such a purifying exile. Thus, Micah 4:10 acts as a crucial bridge, acknowledging the immediate judgment while holding fast to the ultimate promise of restoration, demonstrating that God's redemptive plan often involves a period of intense suffering.
  • Historical & Cultural Context: Micah prophesied in the late 8th century BC, a tumultuous era marked by the Assyrian Empire's dominance. While the Northern Kingdom of Israel fell to Assyria in 722 BC, Judah, though threatened, survived. Micah's prophecies, however, looked beyond the immediate Assyrian threat to the rise of Babylon, which would eventually conquer Judah and destroy Jerusalem in 586 BC, leading to the Babylonian Captivity. This forced relocation, where the people would "go forth out of the city" and "dwell in the field" of a foreign land, was the most devastating event in Israelite history since the Exodus. The imagery of a "woman in travail" was a powerful and universally understood metaphor for extreme, unavoidable pain, often used in prophetic literature to describe national distress or the birth pangs of a new era. The concept of a "kinsman-redeemer" (Hebrew: go'el) was deeply embedded in Israelite law and culture, signifying one who had the right and obligation to restore a family member's freedom, land, or honor.
  • Key Themes: This verse encapsulates several major themes prevalent in Micah and the broader prophetic tradition. The theme of Judgment and Exile is prominent, as the explicit mention of Babylon signifies God's disciplinary action against His people's idolatry and injustice, a theme echoed in Jeremiah 29:10. Simultaneously, the verse powerfully conveys the theme of Divine Deliverance and Redemption, asserting that even in the depths of their suffering, God would act as their Redeemer, fulfilling His covenant promises. This highlights God's Faithfulness Amidst Unfaithfulness, demonstrating that His ultimate plan for His people's restoration would prevail despite their sin. The imagery of Suffering as a Prerequisite for New Life is also central, portraying the exile not merely as punishment but as a painful, transformative process leading to a renewed relationship with God and a future of glory, a concept found in passages like Hosea 2:14-15.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • daughter (Hebrew, bath', H1323): From the root meaning "to build," this term refers to a female offspring but is used here in a broad, figurative sense. "Daughter of Zion" personifies the inhabitants of Jerusalem and Judah, emphasizing a tender, intimate, yet often chastised relationship with God. It speaks to the collective identity and vulnerability of God's chosen people.
  • Be in pain (Hebrew, chûwl', H2342): This primitive root signifies twisting or whirling, specifically to writhe in pain, especially that of childbirth. It conveys intense, unavoidable agony, trembling, and anguish. In this context, it vividly portrays the profound national distress and the inescapable nature of the impending suffering for Judah.
  • redeem (Hebrew, gâʼal', H1350): A primitive root meaning "to redeem according to the Oriental law of kinship." It describes the act of a kinsman-redeemer (go'el) who buys back a relative's property, marries his widow, or delivers them from bondage. This term highlights God's active, covenantal intervention on behalf of His people, not merely a passive rescue but a powerful act of restoration based on His relationship with them.

Verse Breakdown

  • "Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail:" This opening clause uses a powerful simile to describe the intense, agonizing, and unavoidable suffering that awaits Jerusalem and its people. The "daughter of Zion" is personified as a woman enduring the throes of childbirth, emphasizing the severity and the transformative, if painful, nature of the experience. It signifies a period of profound national distress and helplessness.
  • "for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go [even] to Babylon;" This clause provides the specific cause and destination of the suffering. "Going forth out of the city" and "dwelling in the field" depict forced displacement, loss of home, and a nomadic, vulnerable existence. The explicit mention of "Babylon" is a precise prophetic declaration, identifying the future oppressor and the place of exile, confirming the historical event that would define the post-monarchic period for Judah.
  • "there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies." This concluding clause offers a profound reversal and a powerful promise of hope. Crucially, deliverance and redemption are promised in Babylon, the very place of their deepest humiliation and suffering. This emphasizes God's sovereign presence and power to act even in the darkest circumstances. The "LORD" (Yahweh) is identified as the active agent, the divine Kinsman-Redeemer, who will powerfully intervene to rescue His people from the grip of their adversaries, ensuring their restoration.

Literary Devices

Micah 4:10 is rich in literary devices that amplify its prophetic message. The most prominent is the Simile, comparing the suffering of the "daughter of Zion" to "a woman in travail." This vivid imagery immediately evokes a sense of intense, unavoidable, and productive pain—pain that precedes new life. This is further enhanced by Personification, as "Zion" is addressed directly as a "daughter," creating an intimate yet stern tone, allowing the audience to empathize with the nation's impending agony. The verse also employs Prophecy, specifically the explicit mention of "Babylon," which serves as a concrete, verifiable prediction of a future historical event, lending authority and credibility to Micah's message. Finally, there is a powerful Juxtaposition or Contrast between the initial state of agonizing suffering and the ultimate promise of divine deliverance and redemption. This dramatic shift highlights God's sovereign power to transform even the direst circumstances into opportunities for His redemptive work.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 4:10 stands as a powerful testament to God's complex relationship with His covenant people, intertwining themes of judgment, suffering, and ultimate redemption. It reveals that God's disciplinary actions are not an abandonment but a painful purification, designed to lead His people back to Him. The promise of deliverance "there" (in Babylon) underscores God's immanence and faithfulness, demonstrating that His redemptive work is not limited by human circumstances or geographical location. This passage highlights the truth that suffering, while grievous, can be a divinely ordained pathway to spiritual renewal and the fulfillment of God's long-term purposes for His people. It reassures believers that even in the midst of profound trials, God remains their active Redeemer, committed to His covenant promises.

REFLECTION AND APPLICATION

Micah 4:10 offers profound insights for believers navigating the complexities of life, reminding us that God's purposes often unfold through seasons of difficulty. The imagery of "travail" teaches us that just as birth pangs are necessary for new life, periods of intense spiritual or personal struggle can be God's chosen means to bring about profound growth, purification, or a new season of blessing. This verse challenges us to embrace a theology of suffering, recognizing that adversity is not necessarily a sign of God's absence or displeasure, but can be an integral part of His redemptive plan for us. Furthermore, the promise that deliverance comes "there," in the very place of suffering, is a powerful reminder that God does not abandon His people in their trials. He is present even in the darkest valleys, working from within our circumstances to bring about rescue and restoration. This should instill in us a deep trust in God's unfailing commitment to His covenant and His long-term redemptive purposes, providing hope even when immediate circumstances appear grim.

Questions for Reflection

  • How does the imagery of "travail" help you understand periods of intense difficulty in your own life or in the life of your community?
  • In what ways have you experienced God's presence and deliverance "there" – in the midst of a challenging or painful situation?
  • How does the promise of God's redemption in Micah 4:10 strengthen your faith when facing seemingly insurmountable obstacles?

FAQ

Why is the "daughter of Zion" commanded to be in pain, and what does it signify?

Answer: The command for the "daughter of Zion" (representing Jerusalem and Judah) to "be in pain, and labour to bring forth" is a prophetic imperative, not a literal command for self-inflicted suffering. It signifies the unavoidable and intense national anguish that Judah would experience due to their sins and the impending judgment. The imagery of a "woman in travail" is a powerful simile for extreme, unavoidable distress, often used in prophetic literature to describe the birth pangs of a new era or a period of purification. This pain is not arbitrary but a necessary part of God's disciplinary process, leading to a spiritual rebirth and eventual restoration for His people. It highlights that profound transformation often comes through profound struggle.

CHRIST-CENTERED FULFILLMENT

Micah 4:10, with its depiction of suffering leading to deliverance, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The "travail" of the "daughter of Zion" foreshadows the ultimate suffering of Christ, who, as the true Israel, endured the agony of the cross to bring forth new life. Just as Judah was exiled to Babylon, Jesus was "cut off from the land of the living" (Isaiah 53:8) and bore the full weight of humanity's sin, experiencing a profound separation from the Father. Yet, it was "there"—on the cross, in the depths of His humiliation and death—that the Lord truly "delivered" and "redeemed" His people. Through His suffering, Jesus became the ultimate Kinsman-Redeemer, paying the price for sin and setting humanity free from the hand of their spiritual enemies, death and sin (Hebrews 2:14-15). His resurrection is the glorious "delivery" that follows the "travail," ushering in the New Covenant and a spiritual Zion, the Church, where all nations are gathered to learn God's ways (Hebrews 12:22-24). Thus, Micah's prophecy points beyond the historical exile to the greater redemption accomplished by Christ, where through His pain, we find eternal deliverance and the birth of a new spiritual reality.

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Commentary on Micah 4 verses 8–13

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

These verses relate to Zion and Jerusalem, here called the tower of the flock or the tower of Edor; we read of such a place (Gen 35:21) near Bethlehem; and some conjecture it is the same place where the shepherds were keeping their flocks when the angels brought them tidings of the birth of Christ, and some think Bethlehem itself is here spoken of, as Mic 5:2. Some think it is a tower at that gate of Jerusalem which is called the sheep-gate (Neh 3:32), and conjecture that through that gate Christ rode in triumph into Jerusalem. However, it seems to be put for Jerusalem itself, or for Zion the tower of David. All the sheep of Israel flocked thither three times a year; it was the stronghold (Ophel, which is also a name of a place in Jerusalem, Neh 3:27), or castle, of the daughter of Zion. Now here,

I. We have a promise of the glories of the spiritual Jerusalem, the gospel-church, which is; the tower of the flock, that one fold in which all the sheep of Christ are protected under one Shepherd: "Unto thee shall it come; that which thou hast long wanted and wished for, even the first dominion, a dignity and power equal to that of David and Solomon, by whom Jerusalem was first raised, that kingdom shall again come to the daughter of Jerusalem, which it was deprived of at the captivity. It shall make as great a figure and shine with as much lustre among the nations, and have as much influence upon them, as ever it had; this is the first or chief dominion." Now this had by no means its accomplishment in Zerubbabel; his was nothing like the first dominion either in respect of splendour and sovereignty at home or the extent of power abroad; and therefore it must refer to the kingdom of the Messiah (and to that the Chaldee-paraphrase refers it) and had its accomplishment when God gave to our Lord Jesus the throne of his father David (Luk 1:32), set him king upon the holy hill of Zion and gave him the heathen for his inheritance (Psa 2:6), made him, his first-born, higher than the kings of the earth, Psa 89:27; Dan 7:14. David, in spirit, called him Lord, and (as Dr. Pocock observes) he witnessed of himself, and his witness was true, that he was greater than Solomon, none of their dominions being like his for extent and duration. The common people welcomed Christ into Jerusalem with hosannas to the son of David, to show that it was the first dominion that came to the daughter of Zion; and the evangelist applies it to the promise of Zion's king coming to her, Mat 21:5; Zac 9:9. Some give this sense of the words: To Zion, and Jerusalem that tower of the flock, to the nation of the Jews, came the first dominion; that is, there the kingdom of Christ was first set up, the gospel of the kingdom was first preached (Luk 24:47), there Christ was first called king of the Jews.

II. This is illustrated by a prediction of the calamities of the literal Jerusalem, to which some favour and relief should be granted, as a type and figure of what God would do for the gospel-Jerusalem in the last days, notwithstanding its distresses. We have here,

1.Jerusalem put in pain by the providences of God. "She cries out aloud, that all her neighbours may take notice of her griefs, because there is no king in her, none of that honour and power she used to have. Instead of ruling the nations, as she did when she sat a queen, she is ruled by them, and has become a captive. Her counsellors have perished; she is no longer at her own disposal, but is given up to the will of her enemies, and is governed by their counsellors. Pangs have taken her." (1.) She is carried captive to Babylon, and there is in pangs of grief. "She goes forth out of the city, and is constrained to dwell in the field, exposed to all manner of inconveniences; she goes even to Babylon, and there wears out seventy tedious years in a miserable captivity, all that while in pain, as a woman in travail, waiting to be delivered, and thinking the time very long." (2.) When she is delivered out of Babylon, and redeemed from the hand of her enemies there, yet still she is in pangs of fear; the end of one trouble is but the beginning of another; for now also, when Jerusalem is in the rebuilding, many nations are gathered against her, Mic 4:11. They were so in Ezra's and Nehemiah's time, and did all they could to obstruct the building of the temple and the wall. They were so in the time of the Maccabees; they said, Let her be defiled; let her be looked upon as a place polluted with sin, and be forsaken and abandoned both of God and man; let her holy places be profaned and all her honours laid in the dust; let our eye look upon Zion, and please itself with the sight of its ruins, as it is said of Edom (Oba 1:12, Thou shouldst not have looked upon the day of thy brother); let our eyes see our desire upon Zion, the day we have long wished for. When they hear the enemies thus combine against them, and insult over them, no wonder that they are in pain, and cry aloud. Without are fightings, within are fears.

2.Jerusalem made easy by the promises of God: "Why dost thou cry out aloud? Let thy griefs and fears be silenced; indulge not thyself in them, for, though things are bad with thee, they shall end well; thy pangs are great, but they are like those of a woman in travail (Mic 4:9), that labours to bring forth (Mic 4:10), the issue of which will be good at last." Jerusalem's pangs are not as dying agonies, but as travailing throes, which after a while will be forgotten, for joy that a child is born into the world. Let the literal Jerusalem comfort herself with this, that, whatever straits she may be reduced to, she shall continue until the coming of the Messiah, for there his kingdom must be first set up, and she shall not be destroyed while that blessing is in her; and when at length she is ploughed as a field, and become heaps (as is threatened, Mic 3:12), yet her privileges shall be resigned to the spiritual Jerusalem, and in that the promises made to her shall be fulfilled. Let Jerusalem be easy then, for, (1.) Her captivity in Babylon shall have an end, a happy end (Mic 4:10): There shalt thou be delivered, and the Lord shall redeem thee from the hand of thy enemies there. This was done by Cyrus, who acted therein as God's servant; and that deliverance was typical of our redemption by Jesus Christ, and the release from our spiritual bondage which is proclaimed in the everlasting gospel, that acceptable year of the Lord, in which Christ himself preached liberty to the captives, and the opening of the prison to those that were bound, Luk 4:18, Luk 4:19. (2.) The designs of her enemies against her afterwards shall be baffled, nay, they shall turn upon themselves, Mic 4:12, Mic 4:13. They promise themselves a day of it, but it shall prove God's day. They are gathered against Zion, to destroy it, but it shall prove to their own destruction, which Israel and Israel's God shall have the glory of. [1.] Their coming together against Zion shall be the occasion of their ruin. They associate themselves, and gird themselves, that they may break Jerusalem in pieces, but it will prove that they shall be broken in pieces, Isa 8:9. They know not the thoughts of the Lord. When they are gathering together, and Providence favours them in it, they little think what God is designing by it, nor do they understand his counsel; they know what they aim at in coming together, but they know not what God aims at in bringing them together; they aim at Zion's ruin, but God aims at theirs. Note, When men are made use of as instruments of Providence in accomplishing its purposes it is very common for them to intend one thing and for God to intend quite the contrary. The king of Assyria is to be a rod in God's hand for the correction of his people, in order to their reformation; howbeit he means not so, nor does his heart think so, Isa 10:7. And thus it is here; the nations are gathered against Zion, as soldiers into the field, but God gathers them as sheaves into the floor, to be beaten to pieces; and they could not have been so easily, so effectually, destroyed, if they had not gathered together against Zion. Note, The designs of enemies for the ruin of the church often prove ruining to themselves; and thereby they prepare themselves for destruction and put themselves in the way of it; they are snared in the work of their own hands. [2.] Zion shall have the honour of being victorious over them, Mic 4:13. When they are gathered as sheaves into the floor, to be trodden down, as the corn then was by the oxen, then, "Arise, and thresh, O daughter of Zion! instead of fearing them, and fleeing from them, boldly set upon them, and take the opportunity Providence favours thee with of trampling upon them. Plead not thy own weakness, and that thou art not a match for so many confederated enemies; God will make thy horn iron, to push them down, and thy hoofs brass, to tread upon them when they are down; and thus thou shalt beat in pieces many people, that have long been beating thee in pieces." Thus, when God pleases, the daughter of Babylon is made a threshing floor (it is time to thresh her, Jer 51:33), and the worm Jacob is made a threshing instrument, with which God will thresh the mountains, and make them as chaff, Isa 41:14, Isa 41:15. How strangely, how happily, are the tables turned, since Jacob was the threshing-floor and Babylon the threshing instrument! Isa 21:10. Note, When God has conquering work for his people to do he will furnish them with strength and ability for it, will make the horn iron and the hoofs brass; and, when he does so, they must exert the power he gives them, and execute the commission; even the daughter of Zion must arise, and thresh. [3.] The glory of the victory shall redound to God. Zion shall thresh these sheaves in the floor, but the corn threshed out shall be a meat-offering at God's altar: I will consecrate their gain unto the Lord (that is, I will have it consecrated) and their substance unto the Lord of the whole earth. The spoils gained by Zion's victory shall be brought into the sanctuary, and devoted to God, either in part, as those of Midian (Num 31:28), or in whole, as those of Jericho, Jos 6:17. God is Jehovah, the fountain of being; he is the Lord of the whole earth, the fountain of power; and therefore he needs not any of our gain or substance, but may challenge and demand it all if he please; and with ourselves we must devote all we have to his honour, to be employed as he directs. Thus far all we have must have holiness to the Lord written upon it, all our gain and substance must be consecrated to the Lord of the whole earth, Isa 23:18. And extraordinary successes call for extraordinary acknowledgments, whether they be of spoils in war or gains in trade. It is God that gives us power to get wealth, which way soever it is honestly got, and therefore he must be honoured with what we get. Some make all this to point at the defeat of Sennacherib when he besieged Jerusalem, others to the destruction of Babylon, others to the successes of the Maccabees; but the learned Dr. Pocock and others think it had its full accomplishment in the spiritual victories obtained by the gospel of Christ over the powers of darkness that fought against it. The nations thought to ruin Christianity in its infancy, but it was victorious over them; those that persisted in their enmity were broken to pieces (Mat 21:44), particularly the Jewish nation; but multitudes by divine grace were gained to the church, and they and their substance were consecrated to the Lord Jesus, the Lord of the whole earth.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON MICAH
“Writhe and groan, O daughter Zion, like a woman in labor, for now you shall go forth from the city and camp in the open country; you shall go to Babylon, and there you shall be rescued.” The meaning is that you will go into captivity, people of Zion, to be deported to Babylon, but after years you will come back from there, not with the soldier hastening after you, but with that leader who by ascending into heaven made captivity his own prisoner. You will follow him together with Paul’s brothers-in-arms and the princes of our army, who captivate all minds to the respect of Christ.
JeromeAD 420
Commentary on Micah
(Verse 10.) Grieve and take action, daughter of Zion, like a woman in labor, for now you will leave the city and dwell in the country, and you will come all the way to Babylon; there you will be saved, there the Lord will redeem you from the hand of your enemies. LXX: Grieve and act courageously, daughter of Zion, like a woman giving birth, for now you will leave the city and dwell in the open field, and you will come all the way to Babylon; from there you will be saved, and from there the Lord your God will redeem you from the hand of your enemies. To whom it is commanded that she should grieve or give birth, and afterwards be brought forth, act courageously, it is not commanded in vain. But let her, enduring the pains patiently, go out of the city, and dwell in the plain or in the region, and come even to Babylon. And when she, sustaining captivity for sin, shall have borne what hath been inflicted on her bravely, then the Lord may deliver her, and her God may redeem her out of the hand of her enemies, that, being set free, she may say unto them that rejoice against her: 'Rejoice not against me, my enemy, because I have fallen; I shall rise again; although I have walked in darkness, the Lord is my light; I will bear the wrath of the Lord, for I have sinned against Him, until He justify my cause, and shall make my judgment, and bring me forth into the light, and I shall see His righteousness, and mine enemy shall behold it, and shame shall cover her.' (infra). And in the Psalms it is sung with a fitting voice: The Lord will not be angry forever, nor will he threaten forever (Psalm 102:9). And it belongs to the salvation of the one who is suffering to grieve and to act bravely, and Jesus, the son of Nun, is also a witness to this, to whom the Lord says: Be strong and act bravely (Joshua 1:1). But the daughter of Zion grieves and acts bravely because she has been cast down and has come out of the city naked, and she is being led captive into the field of Shinar, and she will be in Babylon until Zerubbabel comes and Ezra, whose name means helper, will deliver her from the hand of the Chaldeans. Since it is clear according to the literal meaning, it seems to me that the soul is understood to be expelled from the Church because of sin, and handed over to the enemy and avenger for the destruction of the flesh, so that the spirit may be saved by departing from the city which the force of the river delights, and not dwelling on the mountain where it was before, but in the plain, where the army of the Assyrians wanders, and being in the confusion of its vices, and after it has put on shackles, and has drawn the millstone, and has made flour for the Babylonians, to say upon returning to itself: How many hired servants of my father are filled with loaves, and here I perish with hunger! (Luke 15:17) And to welcome him as he returned to his father's house, and to be redeemed from the hand of a most harsh master. Let us take as an example what is commanded to the daughters of Zion, and it is said: Grieve and act manfully as a woman in labor, not for punishment, but for her benefit. Paul speaks to the Galatians: My little children, for whom I am again in the pain of childbirth until Christ is formed in you (Galatians 4:19). And he grieved for them for so long, and he gave birth to them again through repentance, who had perished through their transgression. If a physician is called to someone with a fever or a wound, they should say: Endure the pain and act courageously, quench your thirst, and bring a cautery, so that you may achieve a more certain recovery.
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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