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Commentary on Jeremiah 15 verses 10–14
Jeremiah has now returned from his public work and retired into his closet; what passed between him and his God there we have an account of in these and the following verses, which he published afterwards, to affect the people with the weight and importance of his messages to them. Here is,
I. The complaint which the prophet makes to God of the many discouragements he met with in his work, Jer 15:10.
1.He met with a great deal of contradiction and opposition. He was a man of strife and contention to the whole land (so it might be read, rather than to the whole earth, for his business lay only in that land); both city and country quarrelled with him, and set themselves against him, and said and did all they could to thwart him. He was a peaceable man, gave no provocation to any, nor was apt to resent the provocations given him, and yet a man of strife, not a man striving, but a man striven with; he was for peace, but, when he spoke, they were for war. And, whatever they pretended, that which was the real cause of their quarrels with him was his faithfulness to God and to their souls. He showed them their sins that were working their ruin, and put them into a way to prevent that ruin, which was the greatest kindness he could do them; and yet this was it for which they were incensed against him and looked upon him as their enemy. Even the prince of peace himself was thus a man of strife, a sign spoken against, continually enduring the contradiction of sinners against himself. And the gospel of peace brings division, even to fire and sword, Mat 10:34, Mat 10:35; Luk 12:49, Luk 12:51. Now this made Jeremiah very uneasy, even to a degree of impatience. He cried out, Woe is me, my mother, that thou hast borne me, as if it were his mother's fault that she bore him, and he had better never have been born than be born to such an uncomfortable life; nay, he is angry that she had borne him a man of strife, as if he had been fatally determined to this by the stars that were in the ascendant at his birth. If he had any meaning of this kind, doubtless it was very much his infirmity; we rather hope it was intended for no more than a pathetic lamentation of his own case. Note, (1.) Even those who are most quiet and peaceable, if they serve God faithfully, are often made men of strife. We can but follow peace; we have the making only of one side of the bargain, and therefore can but, as much as in us lies, live peaceably. (2.) It is very uncomfortable to those who are of a peaceable disposition to live among those who are continually picking quarrels with them. (3.) Yet, if we cannot live so peaceably as we desire with our neighbours, we must not be so disturbed at it as thereby to lose the repose of our own minds and put ourselves upon the fret.
2.He met with a great deal of contempt, contumely, and reproach. They every one of them cursed him; they branded him as a turbulent factious man, as an incendiary and a sower of discord and sedition. They ought to have blessed him, and to have blessed God for him; but they had arrived at such a pitch of enmity against God and his word that for his sake they cursed his messenger, spoke ill of him, wished ill to him, did all they could to make him odious. They all did so; he had scarcely one friend in Judah or Jerusalem that would give him a good word. Note, It is often the lot of the best of men to have the worst of characters ascribed to them. So persecuted they the prophets. But one would be apt to suspect that surely Jeremiah had given them some provocation, else he could not have lost himself thus: no, not the least: I have neither lent money nor borrowed money, have been neither creditor nor debtor; for so general is the signification of the words here. (1.) It is implied here that those who deal much in the business of this world are often involved thereby in strife and contention; meum et tuum - mine and thine are the great make-bates; lenders and borrowers sue and are sued, and great dealers often get a great deal of ill-will. (2.) it was an instance of Jeremiah's great prudence, and it is written for our learning, that, being called to be a prophet, he entangled not himself in the affairs of this life, but kept clear from them, that he might apply the more closely to the business of his profession and might not give the least shadow of suspicion that he aimed at secular advantages in it nor any occasion to his neighbours to contend with him. He put out no money, for he was no usurer, nor indeed had he any money to lend: he took up no money, for he was no purchaser, no merchant, no spendthrift. He was perfectly dead to this world and the things of it: a very little served to keep him, and we find (Jer 16:2) that he had neither wife nor children to keep. And yet, (3.) Though he behaved thus discreetly, and so as one would think should have gained him universal esteem, yet he lay under a general odium, through the iniquity of the times. Blessed be God, bad as things are with us, they are not so bad but that there are those with whom virtue has its praise; yet let not those who behave most prudently think it strange if they have not the respect and esteem they deserve. Marvel not, my brethren, if the world hate you.
II. The answer which God gave to this complaint. Though there was in it a mixture of passion and infirmity, yet God graciously took cognizance of it, because it was for his sake that the prophet suffered reproach. In this answer, 1. God assures him that he should weather the storm and be made easy at last, Jer 15:11. Though his neighbours quarrelled with him for what he did in the discharge of his office, yet God accepted him and promised to stand by him. It is in the original expressed in the form of an oath: "If I take not care of thee, let me never be counted faithful; verily it shall go well with thy remnant, with the remainder of thy life" (for so the word signifies); "the residue of thy days shall be more comfortable to thee than those hitherto have been." Thy end shall be good; so the Chaldee reads it. Note, It is a great and sufficient support to the people of God that, how troublesome soever their way may be, it shall be well with them in their latter end, Psa 37:37. They have still a remnant, a residue, something behind and left in reserve, which will be sufficient to counterbalance all their grievances, and the hope of it may serve to make them easy. It should seem that Jeremiah, besides the vexation that his people gave him, was uneasy at the apprehension he had of sharing largely in the public judgments which he foresaw coming; and, though he mentioned not this, God replied to his thought of it, as to Moses, Exo 4:19. Jeremiah thought, "If my friends are thus abusive to me, what will my enemies be?" And God had thought fit to awaken in him an expectation of this kind, Jer 12:5. But here he quiets his mind with this promise: "Verily I will cause the enemy to entreat thee well in the time of evil, when all about thee shall be laid waste." Note, God has all men's hearts in his hand, and can turn those to favour his servants whom they were most afraid of. And the prophets of the Lord have often met with fairer and better treatment among open enemies than among those that call themselves his people. When we see trouble coming, and it looks very threatening, let us not despair, but hope in God, because it may prove better than we expect. This promise was accomplished when Nebuchadnezzar, having taken the city, charged the captain of the guard to be kind to Jeremiah, and let him have every thing he had a mind to, Jer 39:11, Jer 39:12. The following words, Shall iron break the northern iron, and the steel, or brass? (Jer 15:12), being compared with the promise of God made to Jeremiah (Jer 1:18), that he would make him an iron pillar and brazen walls, seem intended for his comfort. They were continually clashing with him, and were rough and hard as iron; but Jeremiah, being armed with power and courage from on high, is as northern iron, which is naturally stronger, and as steel, which is hardened by art; and therefore they shall not prevail against him; compare this with Eze 2:6; Eze 3:8, Eze 3:9. He might the better bear their quarrelling with him when he was sure of the victory. 2. God assures him that his enemies and persecutors should be lost in the storm, should be ruined at last, and that therein the word of God in his mouth should be accomplished and he proved a true prophet, Jer 15:13, Jer 15:14. God here turns his speech from the prophet to the people. To them also Jer 15:12 may be applied: Shall iron break the northern iron, and the steel? Shall their courage and strength, and the most hardly and vigorous of their efforts, be able to contest either with the counsel of God or with the army of the Chaldeans, which are as inflexible, as invincible, as the northern iron and steel. Let them therefore hear their doom: Thy substance and thy treasure will I give to the spoil, and that without price; the spoilers shall have it gratis; it shall be to them a cheap and easy prey. Observe, The prophet was poor; he neither lent nor borrowed; he had nothing to lose, neither substance. nor treasure, and therefore the enemy will treat him well, Cantabit vacuus coram latrone viator - The traveller that has no property about him will congratulate himself when accosted by a robber. But the people that had great estates in money and land would be slain for what they had, or the enemy, finding they had much, would use them hardly, to make them confess more. And it is their own iniquity that herein corrects them: It is for all thy sins, even in all thy borders. All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall now be brought to account. Let not one tribe lay the blame upon another, but each take shame to itself: It is for all thy sins in all thy borders. Thus shall they stay at home till they see their estates ruined, and then they shall be carried into captivity, to spend the sad remains of a miserable life in slavery: "I will make thee to pass with thy enemies, who shall lead thee in triumph into a land that thou knowest not, and therefore canst expect to find no comfort in it." All this is the fruit of God's wrath: "It is a fire kindled in my anger, which shall burn upon you, and, if not extinguished in time, will burn eternally."
“As what kind of man, judged and disputed over all of the earth, did you bear me?” If you see with me those martyrs who are judged in every place, those who submit to judges in each district, you will see in what way Jesus Christ is judged in each of the martyrs. For he is the one who is judged in those who testify to the truth, and you will be persuaded, he says, to accept this when you see that you are not in prison when you are in prison, but himself, you are not punished when you are punished, but himself, you do not thirst, but himself. “I was in prison and you visited me, hungry and you gave me something to eat, thirsty and you gave me drink.” Hence, if a Christian is judged not for something else, not for his own sins but because he is a Christian, Christ is the one judged. Thus, over all the earth Jesus Christ is judged. And as often as a Christian then is judged, Christ is the one judged, not only before proceedings such as these. But suppose a Christian is slandered and accused unjustly for something, then too Christ is judged unjustly.
Such is our life, we whose existence is so transitory. Such is the game we play on earth. We do not exist, and we are born, and being born, we disintegrate and disappear. We are a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. We are dust, a vapor, the morning dew, a flower growing but a moment and withering in a moment. “A person’s days are as grass. As the flower of the field, so shall he flourish,” beautifully, as described by holy David in meditating on our weakness. And again in these words: “Declare to me the fewness of my days.” And he defines the days of people as the measure of a span. What would you say to Jeremiah, who, complaining about his birth, even blames his mother, and that, too, for the failings of others. I have seen all things, says the Preacher, I have reviewed in thought all human things, wealth, pleasure, power, unstable glory, wisdom that evades us rather than is won; then pleasure again, wisdom again, often revolving the same objects, the pleasures of appetite, orchards, numbers of slaves, store of wealth, serving men and serving maids, singing men and singing women, arms, spearmen, subject nations, collected tributes, the pride of kings, all the necessaries and superfluities of life, in which I surpassed all the kings that were before me. And what does he say after all these things? Vanity of vanities. ON HIS BROTHER ST.
Jeremiah also bewails his birth in these words: “Woe is me, my mother! Why have you borne me, a man of contention in all the earth? I have not benefited others, nor has anyone benefited me. My strength has failed.” If, then, holy people shrink from life whose life, though profitable to us, they themselves consider unprofitable, what ought we to do who are not able to profit others and who feel that our lives, like money borrowed at interest, grow more heavily weighted every day with an increasing mass of sins? “I die daily,” says the apostle. Better certainly is this saying than those who say that meditation on death is true philosophy, for while they praise the study, he exercises the practice of death.
This synecdoche can be understood concerning Jeremiah, who shall be judged only in the land of Judea, out of the entire world. He corresponds to the true Lord our Savior, who says in the Gospel: “I have come into this world for judgment, that those who do not see may see and those who see may be blinded,” about whom it was also written: “Behold, this child is set for the ruin and resurrection of many in Israel and for a sign of contradiction.” For which of the philosophers and pagans and who among the heretics does not judge Christ by applying their laws to his birth and suffering and resurrection and substance? Nor is it strange for Christ to be saying, according to the truth of his assumed body, “Woe is me, my mother,” when, in another location, it is obviously a speaker who corresponds to his person who says, “Woe is me, for I have become as one who gathers the stubble at harvest and as a cluster of the vine having no first fruit to eat.” And lest we think that the weakness of these groans reflects on the Word of God, who is indeed the person that mourns, immediately he continues, “Woe is me, my soul that perishes from the earth in reverence.” It is not that we wish to divide Christ into two persons, like the impious do, but rather that one and the same Son of God sometimes speaks according to the flesh and sometimes according to the Word of God.
(Verse 10) Woe to me, my mother, why did you give birth to me as a man of strife (or judgment), a man of discord (or one who judges), in the whole world? This can be understood συνεκδοχικῶς from Jeremiah, that he was judged not in the entire world, but in the land of Judah. Truly, it belongs to the Lord, the Savior, who speaks in the Gospel: I have come into this world for judgment, that those who do not see may see, and those who see may become blind (John 9:39), of whom it is written: Behold, he is appointed for the fall and rising of many in Israel, and for a sign that is opposed (Luke 2:34). For who of the philosophers, who of the pagans, who of the heretics does not judge Christ, affirming the laws of his nativity, passion, and resurrection? No wonder, in accordance with the truth of his assumed body, Christ says: Woe to me, my mother; when in another place it clearly pertains to his person what is said: Woe to me, for I have become like one who gathers stubble in the harvest, and like a cluster of grapes in the vineyard, having no ear of grain to eat as the firstfruits. And so that we may not attribute the worthlessness of our groans to the Word of God, who is this one who weeps, it immediately follows: Woe to me, for my soul has perished in returning from the earth: not because we divide the Persons, as the wicked do; but so that the one and the same Son of God may speak now according to the flesh, now according to the Word of God.
I have not lent, and no one has lent to me; everyone curses me. In the Septuagint: I have not profited, and no one has profited me. In Theodotion: I have not owed, and no one has owed me. The sense of all these is from the perspective of Christ: No one has offered themselves to receive my debt; and no one has lent to me in supporting the holy and the poor, making me their debtor. Whether I have not profited, and no one has profited me; for no one has desired to receive as much as I have desired to give. No one has been of use to me; for the salvation of the creature is the profit of the Creator. Or certainly no one should have, nor could have, benefitted me: No one has given me as much as I desired to receive, nor made me indebted to them in any way. And this bears repeating: No one should have benefitted me, which means: How could I owe interest to someone who did not deign to receive interest? Everyone, he says, curses me. For who among the heretics and the wanderers does not curse Christ, by believing perverse things and blaspheming even more perversely?
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SUMMARY
Jeremiah 15:10 encapsulates the prophet Jeremiah's profound lament and deep personal anguish, expressing a desperate wish that he had never been born. This intense despair stems from the overwhelming opposition and contention his prophetic ministry has brought upon him. Despite his unimpeachable moral integrity, particularly in financial matters, he finds himself universally cursed and isolated, perceived as a "man of strife and contention" to the entire land simply for faithfully delivering God's unpopular message of judgment and repentance to a rebellious Judah.
CONTEXT
Literary Context: This verse is a poignant cry within a series of deeply personal laments and confessions from Jeremiah, often referred to as the "confessions of Jeremiah" (e.g., Jeremiah's first confession, Jeremiah's complaint and God's response, Jeremiah's prayer for vindication, Jeremiah's plea for vengeance, and Jeremiah's deepest lament). Immediately preceding this verse, God has pronounced severe judgments upon Judah, including sword, famine, and captivity, detailing the extent of their impending doom in Jeremiah 15:1-9. Jeremiah's lament here serves as a deeply personal and emotionally charged response to the harsh reality of delivering such a devastating message, highlighting the immense personal cost and the prophet's feeling of being utterly alone in his difficult calling. It underscores his profound identification with the suffering of his people, even as he is rejected by them.
Historical & Cultural Context: Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah (c. 627-586 BC), spanning the reigns of Josiah, Jehoiakim, Jehoiachin, and Zedekiah, leading up to the devastating Babylonian exile. This was a period marked by pervasive idolatry, rampant social injustice, and profound political instability, with Judah caught precariously between the rising imperial power of Babylon and the declining influence of Egypt. Jeremiah's unwavering message of impending judgment and the call to humble submission to Babylon was deeply unpopular, directly challenging both the false prophets who promised peace and the fervent nationalistic sentiments of the people. Culturally, the concept of "usury" (lending with interest) was a sensitive and often fraught issue, especially among fellow Israelites. Mosaic Law strictly regulated or forbade such practices to protect the vulnerable and maintain social equity, as seen in passages like Exodus 22:25, Leviticus 25:36-37, and Deuteronomy 23:19-20. Jeremiah's explicit denial of involvement in such practices emphatically emphasizes his moral blamelessness and highlights that the intense hatred he faced was not due to any personal misconduct or financial disputes, but solely because of his divine commission and the unpopular truth he proclaimed.
Key Themes: Jeremiah 15:10 powerfully contributes to several central themes within the book of Jeremiah. It vividly illustrates the theme of Prophetic Suffering and Isolation, portraying Jeremiah as a solitary figure, hated by virtually everyone for speaking God's unvarnished truth. This deep personal anguish is a recurring motif throughout the book, showcasing the immense burden and emotional toll of being God's faithful messenger to a resistant and rebellious people. The verse also underscores the theme of Unjust Persecution, as Jeremiah highlights his blamelessness in societal dealings, particularly financial ones. This demonstrates unequivocally that the animosity he faces is entirely unwarranted and a direct consequence of his unwavering faithfulness to God's word, rather than any personal failing or social transgression. This connects directly to the broader theme of Divine Judgment and Human Resistance, where God's righteous decrees and calls for repentance are met with stubborn rebellion, inevitably leading to profound conflict and suffering for the prophet who delivers them. Jeremiah's lament also serves as a poignant foreshadowing of the ultimate cost of obedience to God, a theme powerfully echoed in the life of Christ, who also faced profound rejection for speaking divine truth, as noted in John 1:11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 15:10 is rich with literary devices that amplify the prophet's profound distress and the injustice of his situation. The most prominent is Lament, a deeply emotional form of poetic expression common in biblical literature, used here to convey overwhelming sorrow and anguish, directly addressing his mother in a cry of existential regret. Hyperbole is powerfully evident in the phrase "a man of strife and a man of contention to the whole earth," as it exaggerates the geographical and social extent of his opposition to emphasize the overwhelming and pervasive nature of the animosity he faces. The use of Parallelism in "a man of strife and a man of contention" reinforces the idea of his confrontational public image, with both phrases conveying a similar meaning of being in constant dispute and opposition. There is also a strong sense of Irony: Jeremiah, who is faithful to God's law (as evidenced by his blamelessness in usury and his prophetic obedience), is cursed and reviled by those who are unfaithful and rebellious, highlighting the perversion of justice and the moral decay of his society. Finally, the verse employs stark Contrast between Jeremiah's personal integrity ("I have neither lent on usury, nor men have lent to me on usury") and the universal condemnation he receives ("yet every one of them doth curse me"), intensifying the sense of his unjust suffering and isolation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 15:10 offers a profound theological insight into the nature of prophetic ministry and the often-painful cost of faithfulness to God. It reveals that God's truth, when proclaimed uncompromisingly to a rebellious people, frequently generates conflict and rejection rather than acceptance. Jeremiah's lament underscores the deep personal suffering and isolation that can accompany a divine calling, particularly when the message is unpopular or directly challenges entrenched societal norms and sinful practices. His experience highlights that true obedience to God may lead to profound alienation and persecution from human beings, yet it remains the path of righteousness and divine approval. The prophet's blamelessness concerning usury further emphasizes that his suffering is not a consequence of personal sin or social misconduct but a direct result of his unwavering commitment to God's word, thereby making his persecution a quintessential form of suffering for righteousness' sake.
REFLECTION AND APPLICATION
Jeremiah's raw lament in this verse resonates deeply with believers in any age who find themselves at odds with prevailing cultural currents due to their unwavering commitment to biblical truth. It serves as a powerful and sobering reminder that following Christ and upholding His standards may not lead to popularity, ease, or social acceptance, but often to misunderstanding, ridicule, and even active opposition. The prophet's integrity concerning usury, despite the widespread cursing he endured, challenges us to maintain our moral uprightness and ethical conduct in all areas of life, even when such integrity goes unnoticed or when we are unjustly maligned for our faith. Our ultimate calling is not to seek human approval or fleeting popularity, but rather steadfast divine faithfulness. When we face opposition, criticism, or even ostracization for standing on God's word, Jeremiah's experience offers profound solidarity and comfort, reminding us that we are not alone in our suffering and that God deeply understands the pain of His faithful servants. It encourages perseverance, knowing that our ultimate reward, vindication, and true peace come from God alone, not from a world that may curse us for His sake.
Questions for Reflection
FAQ
Why does Jeremiah wish he had never been born?
Answer: Jeremiah's lament, "Woe is me, my mother, that thou hast borne me," is an expression of profound despair and overwhelming anguish. He wishes he had never been born because his prophetic calling has made him a "man of strife and contention" to everyone around him. Despite his blameless conduct and moral integrity, he is universally cursed and rejected by his own people. This extreme emotional distress highlights the immense personal cost and suffering he endured as God's faithful messenger to a rebellious nation, where his message of truth brought him only opposition and isolation, rather than acceptance or peace. It is a cry from the depths of a soul burdened by its divine commission.
What does Jeremiah mean by "man of strife and contention"?
Answer: Jeremiah is not implying that he is naturally quarrelsome, argumentative, or seeks out conflict. Instead, he means that his divinely appointed role as a prophet, delivering God's unpopular messages of judgment and calling for national repentance, inherently places him in opposition to the entire nation of Judah. His uncompromising truth-telling creates "strife" (dispute, legal contest) and "contention" (quarrel, brawling) because the people reject God's word and, by extension, God's messenger. He is perceived as an adversary or a source of societal unrest simply because he faithfully speaks the truth, which exposes their sin and challenges their comfortable rebellion.
What is the significance of Jeremiah's statement about usury?
Answer: Jeremiah's declaration, "I have neither lent on usury, nor men have lent to me on usury," is crucial for establishing his moral integrity and blamelessness in society. In ancient Israel, lending money at interest (usury) was often a source of social friction and was prohibited or heavily regulated by Mosaic Law, especially when dealing with fellow Israelites in need, as seen in passages like Exodus 22:25 and Leviticus 25:36-37. By stating his blamelessness in such common financial practices, Jeremiah underscores that the widespread cursing and animosity he faces is not due to any personal misdeed, financial dispute, or social grievance. His suffering is solely a consequence of his faithfulness to God's prophetic word, making his persecution entirely unjust and highlighting the depth of the people's rebellion against God's truth.
CHRIST-CENTERED FULFILLMENT
Jeremiah's lament in Jeremiah 15:10 finds its ultimate and most profound fulfillment in the person and ministry of Jesus Christ. Jeremiah, the "man of strife and contention" to his own people, who was hated for speaking God's truth, powerfully foreshadows the Lamb of God who came "to his own, and his own received him not" (John 1:11). Like Jeremiah, Jesus was utterly blameless, having committed no sin (1 Peter 2:22), yet He was universally cursed, rejected, and reviled by the very people He came to save. The religious leaders and the crowds cried out, "Crucify him!" (Luke 23:21) and continued to mock and curse Him even as He hung on the cross (Matthew 27:39-44). Jesus, the promised Prince of Peace (Isaiah 9:6), paradoxically declared that He came not to bring peace but a sword, dividing families and setting people against each other for the sake of the Gospel (Matthew 10:34-36). His message of truth, righteousness, and a radical call to repentance, like Jeremiah's, brought Him into direct and profound conflict with the entrenched sin and rebellion of humanity. Thus, Jeremiah's suffering for righteousness' sake becomes a poignant prophetic type of Christ's ultimate suffering, who bore the curses of humanity and endured the ultimate contention to bring about salvation, demonstrating that true faithfulness to God often involves profound opposition and self-sacrifice for the sake of divine truth and redemptive love.