Micah 6:14

Translation
King James Version
Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.
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KJV (with Strong's)
Thou shalt eat H398, but not be satisfied H7646; and thy casting down H3445 shall be in the midst H7130 of thee; and thou shalt take hold H5253, but shalt not deliver H6403; and that which thou deliverest H6403 will I give up H5414 to the sword H2719.
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Complete Jewish Bible
You will eat but not be satisfied, with hunger gnawing inside you. You will conceive but not give birth; if you do give birth, I will give him to the sword.
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Berean Standard Bible
You will eat but not be satisfied, and your hunger will remain with you. What you acquire, you will not preserve; and what you save, I will give to the sword.
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American Standard Version
Thou shalt eat, but not be satisfied; and thy humiliation shall be in the midst of thee: and thou shalt put away, but shalt not save; and that which thou savest will I give up to the sword.
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World English Bible Messianic
You shall eat, but not be satisfied. Your humiliation will be in your midst. You will store up, but not save; and that which you save I will give up to the sword.
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Geneva Bible (1599)
Thou shalt eate and not be satisfied, and thy casting downe shall be in the mids of thee, and thou shalt take holde, but shalt not deliuer: and that which thou deliuerest, will I giue vp to the sworde.
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Young's Literal Translation
Thou--thou eatest, and thou art not satisfied, And thy pit is in thy midst, And thou removest, and dost not deliver, And that which thou deliverest, to a sword I give.
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See also
Hosea 4:10Leviticus 26:26Haggai 1:6Isaiah 65:13Ezekiel 4:16Ezekiel 4:17Haggai 2:16
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God’s Controversy with Israel
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In the KJVVerse 22,663 of 31,102

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SUMMARY

Micah 6:14 delivers a stark prophetic indictment against Judah, detailing the futility and devastation that will befall them as a direct consequence of their covenant unfaithfulness, injustice, and idolatry. This verse pronounces a series of curses where natural human efforts—eating, holding, and delivering—will be met with profound dissatisfaction, internal collapse, and ultimate failure, culminating in divine surrender to destruction by the sword. It underscores God's active role in their judgment, revealing that their suffering is not accidental but a deliberate act of divine discipline for their rebellion.

CONTEXT

  • Literary Context: Micah 6:14 is embedded within a powerful "covenant lawsuit" (Hebrew: riv) brought by God against His people, primarily Judah and Israel. The preceding verses (Micah 6:1-8) set the stage with God presenting His case, reminding them of His faithfulness (e.g., deliverance from Egypt, Micah 6:4) and their persistent ingratitude. Following this, Micah 6:9-16 details the specific charges of social injustice, deceitful business practices, violence, and idolatry that have provoked God's wrath. Verse 14, therefore, serves as a concrete manifestation of the divine judgment promised for these transgressions, illustrating the reversal of blessings and the onset of curses that culminate in national ruin, directly flowing from the people's ethical and spiritual failures outlined in Micah 6:10-12.
  • Historical & Cultural Context: The prophet Micah ministered during the reigns of Jotham, Ahaz, and Hezekiah (c. 750-700 BC), a period marked by significant political instability and moral decay in both the Northern Kingdom of Israel and the Southern Kingdom of Judah. The Northern Kingdom was on the brink of Assyrian conquest (which occurred in 722 BC), and Judah faced similar threats and internal corruption. The covenant curses described in Deuteronomy 28 and Leviticus 26 formed the foundational legal and theological framework for Israelite society. Micah's prophecy, including the specific judgments in verse 14, directly echoes these ancient covenant stipulations, reminding the people that their prosperity and security were contingent upon their obedience to God's law. The "sword" (H2719, chereb) was a common instrument of warfare and divine judgment in the ancient Near East, symbolizing conquest and destruction.
  • Key Themes: Micah 6:14 contributes significantly to several overarching themes in the book of Micah. Firstly, it powerfully illustrates the theme of Divine Judgment and Retribution, demonstrating God's active intervention in human history to punish sin. The futility described—eating without satisfaction, holding without delivering—is a direct consequence of their covenant breaking, emphasizing that God's justice is precise and comprehensive. Secondly, it highlights the theme of Futility of Self-Reliance and Materialism, showing that even in abundance, true satisfaction and security cannot be found apart from God. The nation's reliance on their own strength and ill-gotten gains proves utterly useless against divine decree. Thirdly, the verse underscores God's Sovereignty and Control, as He explicitly states, "will I give up to the sword," asserting His ultimate authority over the fate of nations and the outcomes of human endeavors. This passage reinforces the idea that true flourishing comes from walking humbly with God, as articulated in Micah 6:8, and that deviation from this path leads to inevitable ruin.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • satisfied (Hebrew, sâbaʻ', H7646): Meaning to sate, fill to satisfaction, or have enough. In Micah 6:14, its negation ("not be satisfied") indicates a profound and persistent lack of fulfillment, even in the presence of food or resources. This points to a spiritual and physical emptiness, a curse upon the very act of sustenance, where the desire remains unquenched, leading to perpetual hunger or discontent.
  • casting down (Hebrew, yeshach', H3445): Derived from an unused root meaning "to gape (as the empty stomach)," and defined as hunger or casting down. This word suggests an internal collapse, a deep-seated ruin, decay, or despair that originates from within the nation or individual. It implies a lack of inner peace, stability, and spiritual vitality, contributing to their overall downfall and a sense of internal emptiness or desolation.
  • deliver (Hebrew, pâlaṭ', H6403): A primitive root meaning "to slip out, i.e., escape; causatively, to deliver." The repeated use of this word ("shalt not deliver" and "that which thou deliverest") emphasizes a complete inability to preserve or rescue anything of value. Whether it be possessions, family, or even oneself, any attempt to escape or save will fail, highlighting the overwhelming nature of the impending judgment.

Verse Breakdown

  • "Thou shalt eat, but not be satisfied;": This clause pronounces a curse upon the very act of consumption. Despite having food or resources, the people will experience a deep, unquenchable hunger or dissatisfaction. This speaks to a spiritual emptiness that cannot be filled by material abundance, and a physical curse where sustenance brings no true nourishment or contentment, leading to perpetual want.
  • "and thy casting down [shall be] in the midst of thee;": This phrase describes an internal collapse or decay. The "casting down" (or hunger/emptiness) will not come primarily from external forces but will originate from within the nation itself. It suggests a moral, spiritual, and social rot that leads to an internal state of despair, ruin, and weakness, making them vulnerable from within.
  • "and thou shalt take hold, but shalt not deliver;": This segment highlights the people's utter powerlessness to protect what they value. Any attempt to grasp, secure, or save their possessions, their families, or even their own lives from destruction will be futile. Their efforts to preserve will fail, leading to inevitable loss.
  • "and [that] which thou deliverest will I give up to the sword.": This final, climactic clause explicitly reveals the divine hand behind the judgment. Whatever small remnant or possession they might manage to "deliver" or save from immediate destruction, God Himself declares He will surrender to the "sword," symbolizing complete military defeat, violence, and eradication. This underscores God's active and sovereign role in executing the judgment.

Literary Devices

Micah 6:14 employs several potent literary devices to convey its message of impending judgment. The most prominent is Parallelism, specifically a form of Antithetical Parallelism, where each phrase presents an action followed by its frustrated outcome ("eat, but not be satisfied"; "take hold, but shalt not deliver"). This repeated structure emphasizes the futility and reversal of expectations. Irony is also strongly present; what should bring satisfaction (eating) brings none, and what should bring security (taking hold) results in loss. The very efforts to preserve life and possessions are precisely what God will give over to destruction. The phrase "thy casting down [shall be] in the midst of thee" utilizes Metonymy or Symbolism, where "casting down" represents internal decay, despair, or ruin, suggesting that the nation's downfall is not merely external conquest but also a consequence of its own internal corruption and spiritual emptiness. Finally, the explicit declaration "will I give up to the sword" is a powerful statement of Divine Agency, emphasizing God's direct and active involvement in the unfolding judgment, leaving no doubt about the source of their calamity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 6:14 stands as a stark reminder of the covenant curses outlined in the Torah, particularly in Deuteronomy 28 and Leviticus 26, where disobedience leads to a reversal of blessings, futility in labor, and ultimate destruction. It underscores the biblical principle that true satisfaction and security are not found in material accumulation or human effort apart from God, but rather in a right relationship with Him. The verse highlights God's unwavering justice and His commitment to upholding His covenant, even through severe discipline. It serves as a prophetic warning that persistent sin, injustice, and idolatry inevitably lead to a state of spiritual emptiness and material ruin, demonstrating that God is sovereign over all outcomes, even the most devastating.

REFLECTION AND APPLICATION

Micah 6:14, though a pronouncement of ancient judgment, offers profound and timeless lessons for contemporary believers. It challenges us to examine the sources of our satisfaction and security. In a world that often equates abundance with contentment, this verse reminds us that material possessions or achievements, pursued apart from God, can leave us perpetually hungry and unfulfilled. It calls us to introspection, asking if our inner lives are marked by a "casting down" – a spiritual emptiness or moral decay – even amidst outward prosperity. The inability to "deliver" what we hold dear serves as a sobering reminder of the fragility of human control and the ultimate sovereignty of God. This passage compels us to prioritize spiritual integrity, justice, and humility before God, recognizing that true flourishing and lasting peace are found not in self-reliance or worldly pursuits, but in a vibrant, obedient relationship with our Creator. It urges us to seek God's righteousness first, trusting Him as the ultimate source of all true satisfaction and security.

Questions for Reflection

  • In what areas of my life do I seek satisfaction or security apart from God, and how might this lead to a sense of unfulfillment or futility?
  • What "casting down" or internal decay might be present in my own heart or community, and how might it be addressed by returning to God's ways?
  • How does this verse challenge my reliance on my own efforts or resources, and how can I cultivate a deeper trust in God's providence and protection?

FAQ

Does Micah 6:14 imply that God actively punishes people by making them dissatisfied or unsuccessful?

Answer: Yes, the verse explicitly states God's active role in the judgment: "will I give up to the sword." The futility and dissatisfaction described are not random misfortunes but direct consequences of the people's unfaithfulness and injustice, ordained by God as a form of divine discipline. This aligns with the covenant curses outlined in the Old Testament, where blessings were contingent on obedience and curses followed disobedience (e.g., Deuteronomy 28). God, in His sovereignty, can withdraw His blessing, allowing human efforts to become fruitless as a means of calling His people back to Himself.

CHRIST-CENTERED FULFILLMENT

Micah 6:14, with its pronouncement of futility, internal decay, and ultimate destruction by the sword, finds its profound Christ-centered fulfillment in the redemptive work of Jesus. The curse of insatiable hunger and fruitless labor, a consequence of sin, is ultimately broken by Christ, who declared Himself the bread of life (John 6:35), offering true and lasting satisfaction to all who come to Him. Where humanity was powerless to "deliver" itself from the sword of divine judgment, Christ willingly surrendered Himself to the ultimate "sword" of God's wrath on the cross, becoming the Lamb of God who takes away the sin of the world (John 1:29). His sacrifice delivers us from the curse of futility and the internal "casting down" of sin, replacing it with the peace and abundant life promised in John 10:10. Through faith in Him, believers are no longer subject to the futility of their own efforts to earn salvation or satisfaction, but receive true spiritual nourishment and eternal security, because there is therefore now no condemnation for those who are in Christ Jesus (Romans 8:1).

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Commentary on Micah 6 verses 9–16

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

God, having shown them how necessary it was that they should do justly, here shows them how plain it was that they had done unjustly; and since they submitted not to his controversy, nor went the right way to have it taken up, here he proceeds in it. Observe,

I. How the action is entered against them, Mic 6:9. God speaks to the city, to Jerusalem, to Samaria. His voice cries to it by his servants the prophets who were to cry aloud and not spare. Note, The voice of the prophets is the Lord's voice, and that cries to the city, cries to the country. Doth not wisdom cry? Pro 8:1. When the sin of a city cries to God his voice cries against the city; and, when the judgments of God are coming upon a city, his voice first cries unto it. He warns before he wounds, because he is not willing that any should perish. Now observe, 1. How the voice of God is discerned by some: The man of wisdom will see thy name. When the voice of God cries to us we may by it see his name, may discern and perceive that by which he makes himself known. Yet many see it not, are not aware of it, because they do not regard it. God speaks once, yea, twice, and they perceive it not (Job 33:14); but those that are men of wisdom will see it, and perceive it, and make a good use of it. Note, It is a point of true wisdom to discover the name of God in the voice of God, and to learn what he is from what he says. Wisdom shall see thy name, for the knowledge of the holy is understanding. 2. What this voice of God says to all: "Hear you the rod, and who hath appointed it. Hear the rod when it is coming; hear it at a distance, before you see it and feel it; and be awakened to go forth to meet the Lord in the way of his judgments. Hear the rod when it has come, and is actually upon you, and you are sensible of the smart of it; hear what it says to you, what convictions, what counsels, what cautions, it speaks to you." Note, Every rod has a voice, and it is the voice of God that is to be heard in the rod of God, and it is well for those that understand the language of it, which if we would do we must have an eye to him that appointed it. Note, Every rod is appointed, of what kind it shall be, where it shall light, and how long it shall lie. God in every affliction performs the thing that is appointed for us (Job 23:14), and to him therefore we must have an eye, to him we must have an ear; we must hear what he says to us by the affliction. Hear it, and know it for thy good, Job 5:27. The work of ministers is to explain the providences of God and to quicken and direct men to learn the lessons that are taught by them.

II. What is the ground of the action, and what are the things that are laid to their charge.

1.They are charged with injustice, a sin against the second table. Are there yet to be found among them the marks and means of fraudulent dealing? What! after all the methods that God has taken to teach them to do justly, will they yet deal unjustly? It seems, they will, Mic 6:10. And shall I count them pure? Mic 6:11. No; this is a sin which will by no means consist with a profession of purity. Those that are dishonest in their dealings have not the spots of God's children, and shall never be reckoned pure, whatever shows of devotion they may make. Be not deceived, God is not mocked. When a man is suspected of theft, or fraud, the justice of peace will send a warrant to search his house. God here does, as it were, search the houses of those citizens, and there he finds, (1.) Treasures of wickedness, abundance of wealth, but it is ill-got, and not likely to prosper; for treasures of wickedness profit nothing. (2.) A scant measure, by which they sold to the poor, and so exacted upon them and cheated them. (3.) They had wicked balances and a bag of false weights, by which, under a pretence of weighing what they sold, and giving the buyer what was right, they did him the greatest wrong, Mic 6:11. (4.) Those that had wealth and power in their hands abused it to oppression and extortion; The rich men thereof are full of violence; for those that have much would have more, and are in a capacity of making it more by the power which their abundance of wealth gives them. They are full of violence, that is, they have their houses full of that which is got by violence. (5.) Those that had not the advantage of doing wrong by their wealth yet found means of defrauding those they dealt with: The inhabitants thereof have spoken lies; if they are not able to use force and violence, they use fraud and deceit; the inhabitants have spoken lies, and their tongue is deceitful in their mouth; they do not stick at a deliberate lie, to make a good bargain. Some understand it of their speaking falsely concerning God, saying, The Lord seeth not; he hath forsaken the earth, Eze 8:12.

2.They are charged with idolatry (Mic 6:6): The statutes of Omri are kept, and all the work of the house of Ahab. Both these kings were wicked, and did evil in the sight of the Lord; but the wickedness which they established by a law, concerning which they made statutes, and which was the peculiar work of that house, was idolatry. Omri walked in the way of Jeroboam, and in his sin of provoking God to anger with their vanities, Kg1 16:26, Kg1 16:31. Ahab introduced the worship of Baal. These reigns were some ages before the time when this prophet lived, and yet the wickedness which they established by their laws and examples remained to this day; those statutes were still kept, and that work was still done; and the princes and people still walked in their counsels, took the same measures, and governed themselves and the people by the same politics. Observe, (1.) The same wickedness continued from one generation to another. Sin is a root of bitterness, soon planted, but not so soon plucked up again. The iniquity of former ages is often transmitted to, and entailed upon, the succeeding ones. Those that make corrupt laws, and bring in corrupt usages, are doing that which perhaps may prove the ruin of the child unborn. (2.) It was not the less evil in itself, provoking to God, and dangerous to the sinners, for its having been established and confirmed by the laws of princes, the examples of great men, and a long prescription. Though the worship of idols is enacted by the statutes of Omri, recommended by the practice of the house of Ahab, and pleads that it has been the usage of many generations, yet it is still displeasing to God and destructive to Israel; for no laws nor customs are of force against the divine command.

III. What is the judgment given upon this. Being found guilty of these crimes, the sentence is that that which God had given them warning of (Mic 6:9) shall be brought upon them (Mic 6:13): Therefore also will I make thee sick, in smiting thee. As they had smitten the poor with the rod of their oppressions, so would God in like manner smite them, so as to make them sick, sick of the gains they had unjustly gotten, so that though they had swallowed down riches they should vomit them up again, Job 20:15. Their doom is,

1.That what they have they shall not have any comfortable enjoyment of; it shall do them no good. They grasped at more than enough, but, when they have it, it shall not be enough to make them easy and happy. What is got by fraud and oppression cannot be kept or enjoyed with any satisfaction. (1.) Their food shall not nourish them: Thou shalt eat, but not be satisfied, either because the food shall not digest, for want of God's blessing going along with it, or because the appetite shall by disease be made insatiable and still craving, the just punishment of those that were greedy of gain and enlarged their desires as hell. Men may be surfeited with the good things of this world and yet not satisfied, Ecc 5:10; Isa 55:2. (2.) Their country shall not harbour and protect them: "Thy casting down shall be in the midst of thee, that is, thou shalt be broken and ruined by the intestine troubles, mischiefs at home enough to cast thee down, though thou shouldst not be invaded by a foreign force." God can cast a nation down by that which is in the midst of them, can consume them by a fire in their own bowels. (3.) They shall not be able to preserve what they have from a foreign force, nor to recover what they have lost: "Thou shalt take hold of what is about to be taken from thee, but thou shalt not hold it fast, shalt catch at it, but shalt not deliver it, shalt not retrieve it." It is meant of their wives and children, that were very dear to them, which they took hold of, as resolved not to part with them, but there is no remedy, they must go into captivity. Note, What we hold closest we commonly lose soonest, and that proves least safe which is most dear. (4.) What they save for a time shall be reserved for a future and sorer stroke: That which thou deliverest out of the hand of one enemy will I give up to the sword of another enemy; for God has many arrows in his quiver; if one miss the sinner, the next shall not. (5.) What they have laboured for they shall not enjoy (Mic 6:15): "Thou shalt sow, but thou shalt not reap; it shall be blasted and withered, and there shall be nothing to reap, or an enemy shall come and reap it for himself, or thou shalt be carried into captivity, and leave it to be reaped by thou knowest not whom. Thou shalt tread the olives, but thou shalt not anoint thyself with oil, having no heart to make use of ornaments and refreshments when all is going to ruin. Thou shalt tread out the sweet wine, but shalt not drink wine, for many things may fall between the cup and the lip." Note, It is very grievous to be disappointed of our expectations, and not to have the pleasure of that which we have taken pains for; and this will be the just punishment of those that frustrate God's expectations from them, and answer not the cost he has been at upon them. See this threatened in the law, Lev 26:16; Deu 28:30, Deu 28:38, etc.; and compare Isa 62:8, Isa 62:9.

2.That all they have shall at length be taken from them (Mic 6:13): Thou shalt be made desolate because of thy sins; and Mic 6:16, a desolation and a hissing. Sin makes a nation desolate; and when a people that have been famous and flourishing are made desolate it is the astonishment of some and the triumph of others; some lament it, and others hiss at it. Thus you shall bear the reproach of my people. Their being the people of God, in name and profession while they kept close to their duty and kept themselves in his love, was an honour to them, and all their neighbours thought it so; but now that they have corrupted and ruined themselves, now that their sins and God's judgments have made their land desolate, their having been once the people of God does but turn so much the more to their reproach; their enemies will say, These are the people of the Lord, Eze 36:20. Note, If professors of religion ruin themselves, their ruin will be the most reproachful of any; and they in a special manner will rise at the last day to everlasting shame and contempt.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–16. Public domain.
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JeromeAD 420
Commentary on Micah
(Verse 10 and following). Listen, you who are wise, and who will approve of it? The fire is still burning in the house of the wicked, the treasure of impiety, and the measure of anger is not yet full. Shall I justify the wicked scales and the deceitful weights of the bag? In them, her rich ones are filled with iniquity, and those who dwell in her speak lies, and their tongue is deceitful in their mouth. And so I have begun to strike you with destruction because of your sins. You will eat, but not be satisfied, and your humiliation will be in your midst; you will try to save, but you will not succeed; and those whom you do save, I will give over to the sword. You shall sow, and not reap: you shall tread the olive, and not anoint yourself with oil; and the must, and you shall not drink wine. And you have kept the precepts of Omri, and all the works of the house of Achab; and you have walked in their wills, that I should give you up to destruction, and the inhabitants thereof to hissing, and you shall bear the reproach of my people. If the unrighteous is justified on the scales, and fraudulent weights on the balance, by which they have filled the riches of their impiety (or yours), and those who dwell (or dwelt) in it speak wickedly, and their tongue is exalted in their mouth. And I have afflicted you with destruction because of your sins: you will eat, but not be satisfied; I will cast you into yourself, and you will grasp, but not save; and all those who are saved will be handed over to the sword: you will sow, but not reap; you will tread the olive, but not be anointed with oil; and you will crush the grapes, but not drink wine; and the laws of my people will be scattered, and all the works of the house of Ahab; and you have walked in their councils, to deliver you to destruction, and its inhabitants to hissing, and you will receive reproach from the peoples. In this chapter, there are many discrepancies from the Hebrew truth, especially in the beginning: 'Hear, three, and who will adorn the city? And the legitimate people of mine will be scattered.' For this reason we have substituted 'And you have kept the commandments of Amri' for the sake of consistency in the narrative, even though in Hebrew it is written: 'And the commandments of Amri were kept, and all the works of the house of Ahab.' For if it had been written in Hebrew 'Ammi' (), then the LXX would have translated correctly as 'my people.' But now, since it is written 'Amri' (), and the letter 'Res' added, it signifies not the name of a people, but the father Ahab, about whom the history of King wrote (3 Kings 16), there is no doubt that there is an error. Finally, after the father's name, the son is named, and it is said, and all the deeds of the house of Ahab. Let us return, therefore, to the beginning of the chapter. And first, speaking literally, we strive to grasp the spiritual meaning while you pray. Listen, O ten tribes of Samaria, whom the Lord testifies to: there is still fire, that is, wickedness, in the house of the impious Amri, and the treasures of impiety persist in the royal house. Do you want to hear in detail with what evils your city is filled? Learn: By provoking the lesser measure of God's wrath, using deceptive scales and different weights, and selling in one weight and buying in another, they buy and sell merchandise (Prov. XI; Deut. XXV). And if the poor were to do this, poverty could justify the crime. But now the rich, full not so much with wealth as with iniquity, because all their wealth is gained through the plundering of others. A congregation of wealth is followed by deceit, and a hand accustomed to hide treasures possesses a deceitful tongue. Truth brings poverty, falsehood brings wealth. When your leaders did this, I did not immediately overthrow you; but I began to strike gradually and admonish with various blows. I sent hunger upon you, I sent thirst, I sent sickness, and hostile devastation all around: the harvest did not yield crops, the pressed olive did not produce oil, the barren vines denied wine. Against injustices, deceitful measures, and fraudulent weights, I inflicted these punishments. However, since you have kept all the ceremonies of idolatry that the wicked king Amri established (3 Kings 16ff), and all the works of the house of Ahab and Jezebel, you have preserved for my law, I have been moved by your wickedness to give you and your inhabitants over to a hissing and a reproach, so that while you are captured by the Assyrians, you are conquered like the people of God, and because of you my name is blasphemed among the nations (Rom. 2:24). It should be noted in the present place that where it is read, 'and you shall bear the shame of my people': or, as the Septuagint translated it, 'you shall receive the reproaches of the peoples,' in Hebrew it is written 'Ammi,' which means 'my people.' Therefore, if it sounds bad that I, the son of my people, was transferred for Amri, my people. We have expressed what seemed to us according to the Hebrew until now: now returning to the translation of the LXX interpreters, let us discuss each one as best we can. The Samaritan is called upon to listen, who has separated herself from the people of God. And it is said to her, 'You futilely make idols, you skillfully fashion golden calves with your own hand, and you desire to build another metropolis like Jerusalem: for who can adorn a city?' Is the fire, which is kindled by the burning darts of the devil; and the house of the wicked, which according to its stubbornness and unrepentant heart treasures up wrath for itself on the day of wrath and revelation of the righteous judgment of God (Rom. II, 5)? And does injustice increase wickedness, so that it not only snatches away from the house of God, which is the Church, but also arrogantly and disdainfully devastates what belongs to others? Can one who deceitfully gathers riches from the testimonies of the Scriptures without balance and measure be justified, riches which are the treasures of wickedness? For when the Lord commands, 'You shall not have in your bag unequal weights, a great and a small' (Deut. XXV): these people, for the sake of shameful gain, always show favoritism in judgment, and in the same case they judge the rich and the poor, not according to the merit of the case, but according to the disparity of their wealth. And the inhabitants of their city, who think they are adorned by wicked teachings and perverse doctrine, speak falsehood and set their mouth on high, and despise the simplicity of the Ecclesiastical people. Whereas the most merciful God does not strike them equally, but strives to admonish them gradually through blows, saying: And I will begin to strike you with destruction because of your sins; and the sense is: O city that the heretics want to build, I will strike you, so that you may perish, not for annihilation, but according to what you are, a sinner. It follows: You will eat, and you will not be satisfied. For they read, and do not understand; and feasting on the words of Scriptures, they suffer from a lack of truth. And I will cast you out," he says, "and you will seize, and you will not save; and whoever is saved, will be handed over to the sword. By your own judgment, I will abandon you; and after seeking many things, finding nothing, understanding your error, you will see that you cannot be saved by all your teachings. But whoever thinks they are satisfied, and is not cast out by themselves, nor grasps the truth, will be handed over to the sword and will be educated by punishments. Therefore, you will sow, O three, and O most wicked city, which heretics build with fire, injustice, insults, deceitful scales, and fraudulent bags; you will sow, but not reap; you will press olives, but not anoint yourself with oil; you will gather grapes, but not drink wine. It is indeed profitable for you, once your error is known, not to have disciples, not to anoint your head with the oil of sinners, not to be intoxicated by drinking the wine of Sodom. And the rightful people of mine, or rather the people of Amri, and all the works of the house of Ahab, those who have arisen as leaders in heresy, will be scattered. We can refer either to opposing powers or to heretics, as was the case with Marcion and Basilides, and recently Arius and Eunomius. And you have followed their desires, namely those of Omri and Ahab. And it is rightly said, in their desires. For the doctrine of wicked teachers is not the doctrine of God, but the inventions of their own hearts. And I will deliver you to destruction, so that you may perish according to what you are, heretical. And your inhabitants into a hissing, or that you may follow the hissing of a good shepherd according to Zechariah, saying: I will whistle for them and gather them, for I have redeemed them (Zechariah 10:8). And certainly into the hissing of the dragon, that is, into the destruction of the flesh, so that the spirit may be saved (I Cor. V), and let the ones being rebuked learn not to blaspheme (I Tim. I). And let them endure all of this so that they may understand their error, that they have borne the reproaches and sins of many peoples and nations. I know that some have referred to the Church, which we have interpreted as surpassing heresies. But how the names of Amri and Ahab, the leaders of Samaria, can be related to Jerusalem and Judah, under whose names the Church is interpreted, I do not quite understand.
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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