Jeremiah 15:10
Jeremiah 15:10 in Multiple Translations
Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me.
¶ Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.
Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have not lent, neither have men lent to me; yet every one of them doth curse me.
Sorrow is mine, my mother, because you have given birth to me, a cause of fighting and argument in all the earth! I have not made men my creditors and I am not in debt to any, but every one of them is cursing me.
How sad I am, my mother, that you gave birth to me! I'm a victim of argument and conflict wherever I go in the country. I have never lent anyone anything, or borrowed anything, but still everyone curses me.
Wo is mee, my mother, that thou hast borne mee, a contentious man, and a man that striueth with the whole earth I haue neither lent on vsury, nor men haue lent vnto me on vsurie: yet euery one doeth curse me.
Woe to me, my mother, For thou hast borne me a man of strife, And a man of contention to all the land, I have not lent on usury, Nor have they lent on usury to me — All of them are reviling me.
Woe is me, my mother, that you have borne me, a man of strife, and a man of contention to the whole earth! I have not lent, neither have men lent to me; yet every one of them curses me.
Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor have men lent to me on usury; yet every one of them doth curse me.
Woe is me, my mother: why hast thou borne me a man of strife, a man of contention to all the earth? I have not lent on usury, neither hath any man lent to me on usury: yet all curse me.
I said to my mother, “I am very sad; I wish that you had not given birth to me; everyone in this land opposes me and quarrels with me. I am not a person who lends money to people and threatens to sue/harm them if they do not pay me back when they should, and I am not a person who borrows money from others and then refuses to pay it back, but everyone [HYP] curses me.”
Berean Amplified Bible — Jeremiah 15:10
BAB
Word Study
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Jeremiah 15:10 Interlinear (Deep Study)
BIB
HEB
אֽוֹי
לִ֣/י
אִמִּ֔/י
כִּ֣י
יְלִדְתִּ֗/נִי
אִ֥ישׁ
רִ֛יב
וְ/אִ֥ישׁ
מָד֖וֹן
לְ/כָל
הָ/אָ֑רֶץ
לֹֽא
נָשִׁ֥יתִי
וְ/לֹא
נָֽשׁוּ
בִ֖/י
כֻּלֹּ֥/ה
מְקַלְלַֽו/נִי
אֽוֹי
ʼôwy
H188
woe!
Part
לִ֣/י
Prep | Suff
אִמִּ֔/י
ʼêm
H517
mother
N-fs | Suff
כִּ֣י
kîy
H3588
for
Conj
יְלִדְתִּ֗/נִי
yâlad
H3205
to beget
V-Qal-Perf-2fs | Suff
אִ֥ישׁ
ʼîysh
H376
man
N-ms
רִ֛יב
rîyb
H7379
strife
N-cs
וְ/אִ֥ישׁ
ʼîysh
H376
man
Conj | N-ms
מָד֖וֹן
mâdôwn
H4066
strife
N-ms
לְ/כָל
kôl
H3605
all
Prep | N-ms
הָ/אָ֑רֶץ
ʼerets
H776
land
Art | N-cs
לֹֽא
lôʼ
H3808
not
Part
נָשִׁ֥יתִי
nâshâh
H5383
to lend
V-Qal-Perf-1cs
וְ/לֹא
lôʼ
H3808
not
Conj | Part
נָֽשׁוּ
nâshâh
H5383
to lend
V-Qal-Perf-3cp
בִ֖/י
Prep | Suff
כֻּלֹּ֥/ה
kôl
H3605
all
N-ms | Suff
מְקַלְלַֽו/נִי
qâlal
H7043
to lighten
V-Piel | Suff
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 15:10
אֽוֹי
ʼôwy
H188
"woe!"
Part
This word is an expression of sorrow or grief, like a cry of 'Oh no!' or 'Alas!' It's used in Isaiah and Jeremiah to lament the fate of God's people. The prophets use it to express deep emotional pain.
Definition: 1) woe! alas! oh! 1a) passionate cry of grief or despair
Usage: Occurs in 23 OT verses. KJV: alas, woe. See also: Numbers 21:29; Jeremiah 6:4; Proverbs 23:29.
לִ֣/י
""
Prep | Suff
אִמִּ֔/י
ʼêm
H517
"mother"
N-fs | Suff
The Hebrew word for 'mother' is used in the Bible to describe a female parent or a maternal figure. It can also refer to the source or origin of something, such as a river or a family. In some cases, it is used figuratively to describe a person's relationship to others.
Definition: 1) mother 1a) of humans 1b) of Deborah's relationship to the people (fig.) 1c) of animals 2) point of departure or division
Usage: Occurs in 202 OT verses. KJV: dam, mother, [idiom] parting. See also: Genesis 2:24; 2 Kings 4:19; Psalms 22:10.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
יְלִדְתִּ֗/נִי
yâlad
H3205
"to beget"
V-Qal-Perf-2fs | Suff
In the Bible, this Hebrew word means to give birth or beget a child, like when Eve gave birth to Cain in Genesis 4:1. It can also mean to help someone give birth, like a midwife. This word is used in many KJV translations, including Genesis and Isaiah.
Definition: 1) to bear, bringforth, beget, gender, travail 1a) (Qal) 1a1) to bear, bring forth 1a1a) of child birth 1a1b) of distress (simile) 1a1c) of wicked (behaviour) 1a2) to beget 1b) (Niphal) to be born 1c) (Piel) 1c1) to cause or help to bring forth 1c2) to assist or tend as a midwife 1c3) midwife (participle) 1d) (Pual) to be born 1e) (Hiphil) 1e1) to beget (a child) 1e2) to bear (fig. -of wicked bringing forth iniquity) 1f) (Hophal) day of birth, birthday (infinitive) 1g) (Hithpael) to declare one's birth (pedigree)
Usage: Occurs in 403 OT verses. KJV: bear, beget, birth(-day), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman). See also: Genesis 3:16; Genesis 30:19; 2 Samuel 21:22.
אִ֥ישׁ
ʼîysh
H376
"man"
N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
רִ֛יב
rîyb
H7379
"strife"
N-cs
This Hebrew word refers to a dispute or quarrel between people, which can be a physical fight or a verbal argument. It is often used to describe a lawsuit or controversy, and appears in books like Deuteronomy and Job.
Definition: 1) strife, controversy, dispute 1a) strife, quarrel 1b) dispute, controversy, case at law
Usage: Occurs in 60 OT verses. KJV: [phrase] adversary, cause, chiding, contend(-tion), controversy, multitude (from the margin), pleading, strife, strive(-ing), suit. See also: Genesis 13:7; Proverbs 17:1; Psalms 18:44.
וְ/אִ֥ישׁ
ʼîysh
H376
"man"
Conj | N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
מָד֖וֹן
mâdôwn
H4066
"strife"
N-ms
This word signifies strife or contention, describing a state of conflict or argument, as seen in KJV translations like brawling or discord. It is often used to describe disagreements or quarrels between people.
Definition: 1) strife, contention 1a) strife, contention 1b) object of contention
Usage: Occurs in 17 OT verses. KJV: brawling, contention(-ous), discord, strife. Compare H4079 (מִדְיָן), H4090 (מְדָן). See also: Psalms 80:7; Proverbs 23:29; Proverbs 6:14.
לְ/כָל
kôl
H3605
"all"
Prep | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
הָ/אָ֑רֶץ
ʼerets
H776
"land"
Art | N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
לֹֽא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
נָשִׁ֥יתִי
nâshâh
H5383
"to lend"
V-Qal-Perf-1cs
To lend means to give something to someone with the expectation of getting it back, often with interest. This verb is used in the Bible to describe financial transactions and responsibilities. It can also mean to borrow or be a creditor.
Definition: 1) to lend, be a creditor 1a) (Qal) 1a1) to lend 1a2) creditor (participle) (subst) 1b) (Hiphil) to lend
Usage: Occurs in 12 OT verses. KJV: creditor, exact, extortioner, lend, usurer, lend on (taker on) usury. See also: Exodus 22:24; Nehemiah 5:10; Psalms 109:11.
וְ/לֹא
lôʼ
H3808
"not"
Conj | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
נָֽשׁוּ
nâshâh
H5383
"to lend"
V-Qal-Perf-3cp
To lend means to give something to someone with the expectation of getting it back, often with interest. This verb is used in the Bible to describe financial transactions and responsibilities. It can also mean to borrow or be a creditor.
Definition: 1) to lend, be a creditor 1a) (Qal) 1a1) to lend 1a2) creditor (participle) (subst) 1b) (Hiphil) to lend
Usage: Occurs in 12 OT verses. KJV: creditor, exact, extortioner, lend, usurer, lend on (taker on) usury. See also: Exodus 22:24; Nehemiah 5:10; Psalms 109:11.
בִ֖/י
""
Prep | Suff
כֻּלֹּ֥/ה
kôl
H3605
"all"
N-ms | Suff
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
מְקַלְלַֽו/נִי
qâlal
H7043
"to lighten"
V-Piel | Suff
The Hebrew word qalal means to make something light or easy, but it can also mean to curse or bring into contempt. It appears in various forms throughout the Old Testament, including in the books of Exodus and Psalms.
Definition: 1) to be slight, be swift, be trifling, be of little account, be light 1a) (Qal) 1a1) to be slight, be abated (of water) 1a2) to be swift 1a3) to be trifling, be of little account 1b) (Niphal) 1b1) to be swift, show oneself swift 1b2) to appear trifling, be too trifling, be insignificant 1b3) to be lightly esteemed 1c) (Piel) 1c1) to make despicable 1c2) to curse 1d) (Pual) to be cursed 1e) (Hiphil) 1e1) to make light, lighten 1e2) to treat with contempt, bring contempt or dishonour 1f) (Pilpel) 1f1) to shake 1f2) to whet 1g) (Hithpalpel) to shake oneself, be moved to and fro
Usage: Occurs in 79 OT verses. KJV: abate, make bright, bring into contempt, (ac-) curse, despise, (be) ease(-y, -ier), (be a, make, make somewhat, move, seem a, set) light(-en, -er, -ly, -ly afflict, -ly esteem, thing), [idiom] slight(-ly), be swift(-er), (be, be more, make, re-) vile, whet. See also: Genesis 8:8; 2 Kings 3:18; Psalms 37:22.
Study Notes — Jeremiah 15:10
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 15:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 15:10
- Jamieson-Fausset-Brown on Jeremiah 15:10
- Matthew Poole's Commentary on Jeremiah 15:10
- Trapp's Commentary on Jeremiah 15:10
- Ellicott's Commentary on Jeremiah 15:10
- Adam Clarke's Commentary on Jeremiah 15:10
- Cambridge Bible on Jeremiah 15:10
- Barnes' Notes on Jeremiah 15:10
- Whedon's Commentary on Jeremiah 15:10
- Sermons on Jeremiah 15:10
Context — Jeremiah’s Woe
8I will make their widows more numerous than the sand of the sea. I will bring a destroyer at noon against the mothers of young men. I will suddenly bring upon them anguish and dismay.
9The mother of seven will grow faint; she will breathe her last breath. Her sun will set while it is still day; she will be disgraced and humiliated. And the rest I will put to the sword in the presence of their enemies,” declares the LORD.
10Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me.
11The LORD said: “Surely I will deliver you for a good purpose; surely I will intercede with your enemy in your time of trouble, in your time of distress. 12Can anyone smash iron— iron from the north—or bronze?Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 6:22 | Blessed are you when people hate you, and when they exclude you and insult you and reject your name as evil because of the Son of Man. |
| 2 | Exodus 22:25 | If you lend money to one of My people among you who is poor, you must not act as a creditor to him; you are not to charge him interest. |
| 3 | Proverbs 26:2 | Like a fluttering sparrow or darting swallow, an undeserved curse does not come to rest. |
| 4 | 1 Kings 18:17–18 | When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?” “I have not troubled Israel,” Elijah replied, “but you and your father’s house have, for you have forsaken the commandments of the LORD and have followed the Baals. |
| 5 | Luke 2:34 | Then Simeon blessed them and said to His mother Mary: “Behold, this Child is appointed to cause the rise and fall of many in Israel, and to be a sign that will be spoken against, |
| 6 | Acts 17:6–8 | But when they could not find them, they dragged Jason and some other brothers before the city officials, shouting, “These men who have turned the world upside down have now come here, and Jason has welcomed them into his home. They are all defying Caesar’s decrees, saying that there is another king, named Jesus!” On hearing this, the crowd and city officials were greatly disturbed. |
| 7 | Matthew 10:21–23 | Brother will betray brother to death, and a father his child; children will rise against their parents and have them put to death. You will be hated by everyone because of My name, but the one who perseveres to the end will be saved. When they persecute you in one town, flee to the next. Truly I tell you, you will not reach all the towns of Israel before the Son of Man comes. |
| 8 | 1 Kings 21:20 | When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD. |
| 9 | Matthew 5:44 | But I tell you, love your enemies and pray for those who persecute you, |
| 10 | Psalms 109:28 | Though they curse, You will bless. When they rise up, they will be put to shame, but Your servant will rejoice. |
Jeremiah 15:10 Summary
[Jeremiah 15:10 is a verse where the prophet Jeremiah is feeling very sad and overwhelmed because he has been called by God to speak hard truths to the people, and as a result, everyone is against him. He feels like his life has been marked by strife and conflict, even though he has tried to live an honest and fair life. This reminds us that following God can sometimes be difficult, but He promises to be with us and deliver us, as seen in Jeremiah 15:11 and Matthew 28:20. We can trust that God will help us through tough times, just like He helped Jeremiah.]
Frequently Asked Questions
Why does Jeremiah say 'Woe to me, my mother, that you have borne me' in Jeremiah 15:10?
Jeremiah is expressing his deep sorrow and feeling of being a source of strife and conflict, as seen in Jeremiah 15:10, similar to the feelings of Job in Job 3:1 when he cursed the day of his birth.
What does it mean that Jeremiah 'has neither lent nor borrowed, yet everyone curses' him?
This phrase suggests that Jeremiah has not engaged in any dishonest or exploitative financial dealings, yet despite his integrity, he is still widely despised and cursed by others, much like Jesus was hated without a cause, as mentioned in John 15:25.
How can Jeremiah's statement be applied to our lives today?
Jeremiah's lament can serve as a reminder that following God and doing what is right can sometimes lead to persecution or ridicule, as warned in Matthew 5:11, but we can take comfort in knowing that God is with us and will deliver us, as promised in Jeremiah 15:11.
What can we learn from Jeremiah's emotional response in this verse?
Jeremiah's emotional response teaches us that it is okay to express our feelings and frustrations to God, as seen in the Psalms, such as Psalm 42:1-5, and that He is able to handle our emotions and provide comfort and guidance in times of distress.
Reflection Questions
- What are some ways that I may be experiencing strife or conflict in my own life, and how can I trust God to deliver me?
- How can I, like Jeremiah, maintain my integrity and trust in God even when faced with opposition or persecution?
- In what ways can I apply Jeremiah's example of honesty and fairness in my own financial dealings and relationships?
- What are some emotions or feelings that I have been struggling with, and how can I, like Jeremiah, bring them before God in prayer?
Gill's Exposition on Jeremiah 15:10
Woe is me, my mother, that thou hast born me a man of strife,.... Not that the prophet was a quarrelsome and contentious man, but others quarrelled and contended with him, and that for no other
Jamieson-Fausset-Brown on Jeremiah 15:10
Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.
Matthew Poole's Commentary on Jeremiah 15:10
The prophet in this verse cannot be excused from a great measure of passion and human infirmity; he almost curseth the day of his birth, denouncing himself a woeful, miserable man, to be born a man of strife and contention to the whole world, that is, those nations in it against which God sent him to denounce his judgments; which denunciations, how true soever, and the truth of which they afterward did effectually find, yet they were not able to bear, and therefore they strove with him, and contended against him; yet it was not for his sin. Usury was forbidden the Jews, , and so was the more odious; but saith the prophet, I have not followed that trade, I have neither lent nor borrowed upon usury; I have done them no wrong, or given them any occasion against me; yet they will not be reconciled to me, but speak of me all manner of evil. This was the lot of the old prophets, the lot of Samuel, of Christ, of his apostles, and of all the faithful ministers of the gospel ever since; let them carry themselves never so innocently and obligingly to people, yet if they will be faithful, and truly reveal unto people the mind and will of God, that is enough to anger a people whose wills are not subjugated to the will of God, and they will curse them.
Trapp's Commentary on Jeremiah 15:10
Jeremiah 15:10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; [yet] every one of them doth curse me.Ver. 10. Woe is me, my mother, that thou hast born me,] scil., In such an age wherein I may not pray for my people, nor can preach unto them to any good purpose. Buchanan bewailed it that he was born nec coelo, nec solo, nec coeculo erudite. Jeremiah lamenteth here for a worse matter. Surely he might well say for his manifold sufferings: “ Littora quot conchas, quot amaens rosaria flores, Quotque soporiferum grana papaver habet; premor salversis, ” & c. - Ovid., Trist. A man of strife and a man of contention.] Generally opposed and quarrelled, for my free and faithful discharge of my duty. This is the world’ s wages to godly ministers, whom they usually make their buttmark. But God be thanked, saith he with Jerome, quod dignus sim quem mundus oderit, that I am worthy whom the world should hate. Lutherus pascitur convitiis, saith he of himself, Luther is fed with reproaches.
I have neither lent on usury,] i.e., I have neither bought nor sold, as we say, meddled nor made with them. I have had as little to do with them any way as was possible. Usura praecipuum fomentum litium. Usuary particularily starts quarrels. I have kept myself close to my calling, and yet I cannot avoid their variance and virulencies. To preach is to derive upon a man’ s self the hatred of the world, saith Luther. Camden’ s Elisabeth. Virum arguentem. - Arab.
Ellicott's Commentary on Jeremiah 15:10
(10) Woe is me . . .—The abruptness of the transition suggests the thought that we have a distinct fragment which has been merged in the artificial continuity of the chapter. Possibly, as some have thought, Jeremiah 15:10-11 have been misplaced in transcription, and should come after Jeremiah 15:14, where they fit in admirably with the context. The sequence of thought may, however, be that the picture of the sorrowing mother in the previous verses suggests the reflection that there may be other causes for a mother’s sorrow than that of which he has spoken, and so he bursts out into the cry, “Woe is me, my mother!” The prophet feels more than ever the awfulness of his calling as a vessel of God’s truth. He, too, found that he had come “not to send peace on earth, but a sword” (Matthew 10:34). His days were as full of strife as the life of the usurer, whose quarrels with his debtors had become the proverbial type of endless litigation. As examples of the working of the law of debt, see Exodus 22:25; 2 Kings 4:1; Proverbs 6:1-5; Isaiah 24:2; Psalms 15:5; Psalms 109:11. We note, as characteristic of the pathetic tenderness of the prophet’s character, the address to his mother. We may think of her probably as still living, and the thought of her suffering embitters her son’s grief. The sword was piercing through her soul also (Luke 2:35). There, too, there was a Mater dolorosa.
Adam Clarke's Commentary on Jeremiah 15:10
Verse 10. A man of contention to the whole earth!] To the whole LAND, to all his countrymen; though he had done nothing to merit their displeasure.
Cambridge Bible on Jeremiah 15:10
Ch. Jeremiah 15:10-21. The prophet bewails his lot. God’s reply The passage as a whole is one of the most eloquent and pathetic in the Book. The date cannot be determined with confidence. The latter part of Jehoiakim’s reign is a fitting one to suggest. Jeremiah 15:13-14 are almost certainly to be rejected, while 11 and 12 need either drastic emendation or omission. Gi. considers that 11–14 have been inserted here from another context. They are also unrhythmical. We may subdivide as follows.
(i) Jeremiah 15:10-14. Alas, that I was ever born to be assailed by all men. I am subjected to revilings, as though I were a usurer or a defaulting debtor. Jehovah indeed promised me support in evil times, and that my foes should seek my aid when trouble came. Can what is strong as northern iron or bronze be broken? [Thy valued possessions throughout the land shall be plundered by thy foes because of thy misdeeds. They shall lead thee into captivity, by reason of thy sins.] (ii) Jeremiah 15:15-18. O Lord, Thou knowest that my sufferings are on Thy behalf. Spare Thou my foes no longer. Thy words have been my stay and sustenance, yea, my joy, in my loneliness. Thy wrath at the wickedness of the nation has been mine as well.
Shall my pain be ever as now? Shall my trust in Thee be brought toconfusion? (iii) Jeremiah 15:19-21. The Lord’s reply. If thou wilt return wholeheartedly to My service, and reject from within thee every unworthy thought, I will accept thee again, and the people, unsolicited, shall seek My words at thy mouth. Through My support thou shalt be impregnable against all attacks of the strongest of thy enemies.
Barnes' Notes on Jeremiah 15:10
Jeremiah vents his sorrow at the rejection of his prayer. In reading these and similar expostulations we feel that we have to do with a man who was the reluctant minister of a higher power, from
Whedon's Commentary on Jeremiah 15:10
THE PROPHET IS AND , Jeremiah 15:10-21.10. Woe is me — Here begins the complaint of the prophet and the answer of Jehovah, in a conversation which constitutes the remainder of the chapter. “Woe is me,” my mother!
Sermons on Jeremiah 15:10
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Confiding Trust and Patient Submission by J.C. Philpot | J.C. Philpot preaches about the journey of a believer through afflictions, temptations, and darkness, highlighting the need for patient submission to God's righteous dealings. The |
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The Underground Church by Richard Wurmbrand | In this sermon, the speaker emphasizes the unchanging nature of truth, comparing it to the certainty of mathematics. He discusses the concept of brainwashing, particularly in commu |
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Covering the Face of Jesus by Carter Conlon | In this sermon, the preacher emphasizes the power and grace of God in transforming lives. He speaks about the future kingdom where there will be no more sorrow, tears, or sighing. |
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Standing on the Wrong Side of the Battle by Carter Conlon | This sermon emphasizes the importance of being on the right side of the spiritual battle, highlighting the consequences of straying from God's path and the need to return to seekin |
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The American Gospel vs the True Gospel by Shane Idleman | This sermon emphasizes the need for true revival, challenging the church to surrender all to God and embrace the transformative power of the gospel. It contrasts the American gospe |
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Christian Missions to the Communist World International - Pt1 by Richard Wurmbrand | In the sermon transcript, the speaker describes the experience of being imprisoned in a communist country. They talk about the hunger for love, food, and Holy Communion that they a |
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Through Death to Fruitfulness by Zac Poonen | This sermon emphasizes the importance of being chosen by God for a specific purpose, focusing on the need to understand why God chose us and the significance of bearing fruit for H |