Jeremiah 30:15

KJV

Why criest thou for thine affliction? thy sorrow [is] incurable for the multitude of thine iniquity: [because] thy sins were increased, I have done these things unto thee.

KJV (with Strong's)

Why criest {H2199} thou for thine affliction {H7667}? thy sorrow {H4341} is incurable {H605} for the multitude {H7230} of thine iniquity {H5771}: because thy sins {H2403} were increased {H6105}, I have done {H6213} these things unto thee.

Complete Jewish Bible

Why cry that your wound and pain are past healing? I have done these things to you because of your great wickedness, because of your many sins.

Berean Standard Bible

Why do you cry out over your wound? Your pain has no cure! Because of your great iniquity and your numerous sins I have done these things to you.

American Standard Version

Why criest thou for thy hurt? thy pain is incurable: for the greatness of thine iniquity, because thy sins were increased, I have done these things unto thee.

Commentary

### SUMMARY
Jeremiah 30:15 presents a profound divine interrogation of Judah's lamentation amidst their severe suffering, asserting that their seemingly "incurable" pain is not an arbitrary misfortune but a direct and just consequence of their pervasive and escalating iniquity. The verse starkly underscores God's active, sovereign role in bringing about these disciplinary measures, revealing a fundamental connection between national sin and divine judgment, even within the broader prophetic context of promised future restoration. It challenges Judah's self-pity, compelling them to acknowledge their culpability before any hope of healing can be truly grasped.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Jeremiah chapters 30-33, often referred to as the "Book of Consolation," which primarily delivers glorious prophecies of Israel and Judah's future restoration from exile. However, Jeremiah 30:15 serves as a crucial theological pivot, explaining the *necessity* and *justice* of the preceding judgment. It immediately follows a vivid description of the "time of Jacob's trouble" in [Jeremiah 30:7](/jeremiah/30-7 "Jeremiah 30:7 - The Time of Jacob's Trouble"), emphasizing the profound severity of the impending or ongoing Babylonian exile. This verse functions as a divine explanation for the nation's distress, clarifying that their suffering is not random misfortune but a righteous consequence of their actions. This painful clarification sets the stage for the subsequent promises of healing and return that begin to emerge just two verses later in [Jeremiah 30:17](/jeremiah/30-17 "Jeremiah 30:17 - God Promises Restoration and Healing for Jerusalem"), allowing the future hope to be understood against the backdrop of merited judgment. The rhetorical question and subsequent declaration aim to strip away any self-pity or misunderstanding, compelling Judah to acknowledge their culpability before the hope of restoration can be fully appreciated.
* **Historical & Cultural Context:** Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah, a period characterized by profound political instability, widespread spiritual apostasy, and the escalating threat of the Neo-Babylonian Empire. The people of Judah had consistently violated their covenant with Yahweh, engaging in pervasive idolatry, systemic social injustice, and deep moral corruption, despite numerous impassioned warnings from prophets like Jeremiah. By 597 BCE, Jerusalem had already endured its first major deportation, and by 586 BCE, the city and its sacred temple would be utterly destroyed, with the remaining population forcibly exiled to Babylon. The "affliction" and "sorrow" mentioned in this verse directly refer to the devastating consequences of the Babylonian invasions, the loss of national sovereignty, the destruction of their homeland, and the impending or ongoing experience of exile. In ancient Near Eastern cultures, national calamities were almost universally understood as divine retribution for corporate sin, a concept deeply embedded in Israel's covenant theology as comprehensively outlined in passages like [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses for Obedience and Disobedience").
* **Key Themes:** Jeremiah 30:15 powerfully articulates several foundational theological themes. Firstly, it highlights **Divine Justice and Retribution**, unequivocally declaring that God is the active agent who "done these things unto thee" in direct response to their sin. This underscores the unwavering biblical principle that disobedience to God's covenant commands inevitably leads to severe consequences, a pattern vividly illustrated throughout Israel's history in books such as [Judges](/judges/1 "The Book of Judges - Cycles of Disobedience and Deliverance"). Secondly, the verse emphasizes the **Severity and Pervasiveness of Sin**, using phrases like "multitude of thine iniquity" and "thy sins were increased." This indicates that Judah's rebellion was not merely a series of isolated acts but a deep-seated, escalating pattern of unfaithfulness that demanded a drastic divine response, demonstrating the cumulative nature of corporate rebellion against God's holiness. Finally, it touches upon **Human Helplessness in Self-Inflicted Wounds**, describing their sorrow as "incurable" from a human perspective. This highlights the profound depth of their national spiritual and physical ailment, a wound so grievous that only God's sovereign intervention, as promised later in the Book of Consolation, could ultimately bring true healing and restoration, echoing the desperate plea for divine mercy found in [Psalm 6:2](/psalm/6-2 "Psalm 6:2 - A Plea for Healing and Mercy").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **criest (Hebrew, _zâʻaq'_):** This primitive root (H2199) signifies a desperate, anguished shriek, often emanating from a place of danger or deep distress. It implies a loud, urgent cry for help or relief. In this context, God's rhetorical question, "Why criest thou...?" is not an inquiry into the *reason* for their cry (which is obvious), but a profound challenge to the *validity* or *sincerity* of their lament, given their undeniable culpability. It suggests a cry of complaint and self-pity rather than one of genuine repentance or humble appeal.
* **incurable (Hebrew, _ʼânash'_):** This word (H605) describes something frail, feeble, or beyond human remedy; it can also denote a state of being desperately sick or woeful. Applied to their "sorrow," it powerfully emphasizes the profound and seemingly irreversible nature of Judah's national wound and suffering. It suggests a condition so grievous that no human effort, political strategy, or medicinal cure could alleviate it, underscoring the severity of God's judgment and the depth of their self-inflicted pain.
* **sins (Hebrew, _chaṭṭâʼâh'_):** This term (H2403) refers to an offense, often denoting habitual sinfulness, and encompasses not only the act itself but also its penalty, the occasion for sin, or even a sacrifice for expiation. The plural "sins" and the context of them being "increased" highlight the cumulative, pervasive, and escalating nature of Judah's rebellion against God's covenant. This growing spiritual corruption ultimately led to their dire situation and the divine judgment described.

#### Verse Breakdown
* **"Why criest thou for thine affliction?"**: This opening rhetorical question is not born of divine ignorance but serves as a stern and penetrating rebuke. God confronts Judah's lament, implying that their cries of distress are misplaced or hypocritical, as their suffering is a direct and just consequence of their own actions, not an arbitrary act of cruelty from God. It challenges them to look inward with honest self-examination rather than outward with baseless complaint.
* **"thy sorrow [is] incurable for the multitude of thine iniquity:"**: Here, God provides the immediate and devastating answer to His own question, linking their profound "sorrow" (deep pain, grief, anguish) directly to their "iniquity" (moral evil, perversity, fault). The term "incurable" underscores the depth and severity of their national wound, signifying that it is beyond any human capacity to heal or remedy. The "multitude of thine iniquity" clarifies that their suffering is proportional to the vastness, pervasiveness, and cumulative nature of their moral evil and rebellion against God.
* **"[because] thy sins were increased, I have done these things unto thee."**: This concluding clause explicitly states the causal relationship with undeniable clarity: their escalating "sins" (offenses, moral failings, transgressions) are the direct and undeniable reason for their affliction. The declarative statement "I have done these things unto thee" reveals God's sovereign agency and active involvement in bringing about the judgment. It is not an accident or a random misfortune, but a deliberate act of divine justice, a righteous fulfillment of covenant curses due to their persistent and growing rebellion against Him.

#### Literary Devices
Jeremiah 30:15 employs several potent literary devices to convey its stark and unyielding message. The verse opens with a powerful **Rhetorical Question** ("Why criest thou for thine affliction?"), which serves not to elicit information but to challenge the audience directly, forcing them to confront their own culpability and the true source of their suffering. This is immediately followed by a stark and definitive declaration, creating a powerful sense of divine authority and unassailable truth. The description of "thy sorrow [is] **incurable**" utilizes **Hyperbole** to emphasize the extreme depth and severity of Judah's distress, suggesting a wound so profound that it defies any human remedy or intervention. This also functions as a potent **Metaphor**, portraying their national calamity and spiritual brokenness as a grievous, unhealable sickness. Furthermore, the explicit statement "I have done these things unto thee" is a clear and forceful example of **Divine Agency**, asserting God's direct and active role in the unfolding judgment, leaving absolutely no room for misinterpretation of the source of their affliction.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 30:15 stands as a powerful testament to the biblical principle of divine justice and the inherent, unavoidable consequences of sin. It reveals that God is not a passive observer but an active, righteous participant in human history, holding nations and individuals fully accountable for their moral choices and covenant fidelity. While the immediate context is one of severe judgment and deserved punishment, this verse also implicitly sets the stage for the profound grace and sovereign intervention that follow in the "Book of Consolation." The "incurable" wound, from a human perspective, highlights the absolute necessity of divine intervention for true healing and restoration. It underscores that genuine repentance and a radical transformation of heart are not merely desirable but are prerequisites for experiencing God's redemptive power and His promised healing. This truth is echoed throughout the prophetic literature, where calls to repentance often precede and enable the reception of promises of restoration. This verse serves as a sobering reminder that genuine lament must be accompanied by honest self-awareness and a humble acknowledgment of one's own contribution to suffering, whether individual or corporate, before true healing can begin.

* [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Your Sins Have Separated You from God")
* [Lamentations 1:8](/lamentations/1-8 "Lamentations 1:8 - Jerusalem's Sin and Suffering")
* [Hosea 5:13](/hosea/5-13 "Hosea 5:13 - Ephraim's Incurable Wound")

### REFLECTION AND APPLICATION
Jeremiah 30:15 serves as a sobering and profound reminder that our actions, both individually and corporately, have real and often severe consequences. It teaches us that God, in His perfect justice and holiness, will allow us to experience the natural, and sometimes supernatural, repercussions of our disobedience and rebellion. This verse challenges us to move beyond superficial lament or self-pity when facing hardship and instead engage in honest, searching self-examination. Is our current "affliction" or "sorrow" a direct result of choices we have made, patterns of sin we have allowed to fester, or a collective turning away from God's righteous ways? This passage calls us to humbly acknowledge God's righteous hand, even in judgment, and to recognize that true and lasting healing for our "incurable" wounds—whether personal, relational, spiritual, or societal—can only ultimately come from Him. It compels us to seek genuine repentance, to confess our sins, and to turn back to the Lord with contrite hearts, trusting in His ultimate desire to restore and heal, just as He promised to Judah even after their severe punishment. Our ultimate hope is not in overcoming consequences by our own strength or ingenuity, but in God's boundless mercy and sovereign power to transform even the most desperate situations into opportunities for profound redemption.

#### Questions for Reflection
* **In what specific areas of my life might my current "affliction" or "sorrow" be a direct consequence of my own choices, unconfessed sin, or persistent disobedience?**
* **How does acknowledging God's active justice in judgment, rather than viewing suffering as random or unfair, change my perspective on personal or collective hardship?**
* **What "incurable" wounds—spiritual, emotional, or relational—in my life or community do I need to humbly surrender to God, recognizing that only He possesses the power to bring true healing and restoration?**
* **Am I quick to lament my circumstances and externalize blame without first examining my own culpability or seeking genuine, heartfelt repentance before God?**

### FAQ
**Does Jeremiah 30:15 mean that all suffering is a direct result of personal sin?**

Answer: Not necessarily all suffering, but this verse specifically and unequivocally highlights that Judah's national affliction was a direct and just consequence of their corporate and escalating iniquity. While the Bible consistently teaches that sin has consequences, often described as sowing and reaping ([Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")), it also presents other reasons for suffering. These can include divine testing of faith ([Job 1:8-12](/job/1-8 "Job 1:8-12 - Satan Tests Job's Faith")), spiritual growth and character development ([Romans 5:3-5](/romans/5-3 "Romans 5:3-5 - Suffering Produces Perseverance")), or simply the unavoidable reality of living in a fallen and broken world ([Romans 8:22](/romans/8-22 "Romans 8:22 - Creation Groans in Anticipation")). However, for the nation of Judah in this specific context, Jeremiah 30:15 leaves no doubt: their particular "sorrow" and "affliction" were a direct and deserved result of their "multitude of iniquity" and "increased sins."

**How can suffering be "incurable" if God promises restoration later in Jeremiah?**

Answer: The term "incurable" (Hebrew: _ʼânash'_) in this context refers primarily to the human perspective and human capability. From Judah's vantage point, their national wound, the devastation of their land, and the consequences of their deep-seated sin were so severe that no human effort, political maneuvering, military strength, or medical remedy could possibly heal them. It emphasizes the profound depth of their spiritual sickness and the devastating impact of divine judgment. However, God's subsequent promises of restoration, such as in [Jeremiah 30:17](/jeremiah/30-17 "Jeremiah 30:17 - God Promises to Restore Health"), demonstrate a crucial theological truth: what is utterly "incurable" for humanity is entirely and miraculously curable for God. His healing is sovereign, redemptive, and transcends all human limitations, highlighting His immense power, unfathomable grace, and unwavering covenant faithfulness.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 30:15, with its stark declaration of sin's devastating consequences and an "incurable" wound, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "multitude of iniquity" and "increased sins" that brought such devastating judgment upon ancient Judah foreshadow the universal human condition of sin, which profoundly separates all humanity from a holy God and inevitably leads to spiritual death ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned and Fall Short")). The "incurable" sorrow and affliction described here perfectly illustrate the depth of humanity's spiritual sickness, a condition so profound that no human effort, religious ritual, or good deed could ever remedy it or earn salvation ([Ephesians 2:8-9](/ephesians/2-8 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). Yet, what was "incurable" for Judah and for all humanity became perfectly curable through Christ. He is the ultimate physician who came specifically to heal the spiritually sick and call sinners to repentance ([Mark 2:17](/mark/2-17 "Mark 2:17 - Jesus Came for Sinners")). By bearing the "multitude of iniquity" upon Himself on the cross, taking the very judgment and curse that we deserved ([Isaiah 53:5-6](/isaiah/53-5 "Isaiah 53:5-6 - By His Wounds We Are Healed")), Jesus offered the complete, final, and eternal cure for sin. His atoning sacrifice transforms our "incurable" sorrow into eternal joy and offers true healing, restoration, and new life, not just for a single nation, but for every individual who puts their faith in Him. This ushers in the new covenant promised in [Jeremiah 31:31-34](/jeremiah/31-31 "Jeremiah 31:31-34 - The New Covenant"), which is fully and perfectly realized in Christ's atoning work and His role as the mediator of a better covenant ([Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - Christ, the Mediator of a Better Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 30:14

All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; [because] thy sins were increased.

Jeremiah 30:12

For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous.

Job 34:29

When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:

Jeremiah 15:18

Why is my pain perpetual, and my wound incurable, [which] refuseth to be healed? wilt thou be altogether unto me as a liar, [and as] waters [that] fail?

Lamentations 3:39

Wherefore doth a living man complain, a man for the punishment of his sins?

Lamentations 5:16

The crown is fallen [from] our head: woe unto us, that we have sinned!

Lamentations 5:17

¶ For this our heart is faint; for these [things] our eyes are dim.