Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

Woe unto him that saith unto a father, What begettest thou? or to a woman, With what travailest thou?

Woe to him that saith to his father: Why begettest thou? and to the woman: Why dost thou bring forth?

Woe unto him that saith unto his father, What begettest thou? Or to his mother, What hast thou brought forth?

Woe to him who is saying to a father, 'What dost thou beget?' Or to a wife, 'What dost thou bring forth?

Woe to him that said to his father, What beget you? or to the woman, What have you brought forth?

Cursed is he who says to a father, To what are you giving life? or to a woman, What are you in birth-pains with?

Woe to him who says to his father, "Why did you conceive?" or to a woman, "Why did you give birth?"

Hei qui dicit patti, Cur genuisti? et mulieri, Cur parturis?

Wo unto him that saith unto his father - It is wicked and foolish for a son to complain of his father or mother in regard to his birth, or of his rank and condition of life. Probably the idea is, that if a child is by his birth placed in circumstances less advantageous than others, he would have no right to com plain of his parents, or to regard them as having acted improperly in having entered into the marriage relation. In like manner it would be not less improper, certainly, to complain of God who has brought us into existence by his own power, and who acts as a sovereign in the various allotments of our lives. The design is to rebuke the spirit of complaining against the allotments of Providence - a spirit which perhaps prevailed among the Jews, and which in fact is found everywhere among people; and to show that God, as a sovereign, has a right to dispose of his creatures in the manner which he shall judge to be best. The passage proves:
1. That man is formed by God, and that all his affairs are ordered by him as really as the work of the potter is moulded by the hands of the workman.
2. That God had a design in making man, and in ordering and arranging his circumstances in life.
3. That man is little qualified to judge of that design, and not at all qualified to pronounce it unwise, anymore than the clay could charge him that worked it into a vessel with want of wisdom; and,
4. That God is a sovereign, and does as he pleases. He has formed man as he chose, as really as the potter moulds the clay into any shape which he pleases. He has given him his rank in creation; given him such a body - strong, vigorous, and comely; or feeble, deformed, and sickly, as he pleased; he has given him such an intellect - vigorous, manly, and powerful; or weak, feeble, and timid, as he pleased; he has determined his circumstances in life - whether riches, poverty, an elevated rank, or a depressed condition, just as he saw fit; and he is a sovereign also in the dispensation of his grace - having a right to pardon whom he will; nor has man any right to complain.
This passage, however, should not be adduced to prove that God, in all respects, moulds the character and destiny of people as the potter does the clay. Regard should be had in the interpretation to the fact that God is just, and good, and wise, as well as a sovereign; and that man is himself a moral agent, and subject to the laws of moral agency which God has appointed. God does nothing wrong. He does not compel man to sin, and then condemn him for it. He does not make him a transgressor by physical power, as the potter moulds the clay, and then doom him for it to destruction. He does his pleasure according to the eternal laws of equity; and man has no right to call in question the rectitude of his sovereign dispensations.

Woe unto him that saith unto his father, what begettest thou?.... That quarrels with him, and complains of him, because he was not of the other sex, or not so wise, or so rich, or so handsome, as others:
or to the woman; disdaining to call her mother:
what hast thou brought forth? equally as absurd and impious it was in the Jews to quarrel with Christ for his conversation with sinners, and the reception of them; or for the regeneration of such persons; or to find fault with God for the conversion of the Gentiles, and resent it, and be angry at it, as they were; see Romans 10:19.

If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, a fortiori, it is, to upbraid God for His dealings with us. Rather translate, "a father . . . a woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [HORSLEY].