Overwhelmed by deep despair and the heavy burden of delivering harsh prophecies of destruction, the prophet utters a piercing personal lament. He turns to his mother, mourning the very fact of his birth into a world where his entire existence is defined by endless struggle and intense hatred from his own people. The primary approach among commentators is that this widespread hostility does not stem from any personal dispute. Rather, the people despise him because he acts as God's messenger, constantly rebuking them for their evil actions in an attempt to save them. [מלבי״ם] adds a tragic dimension to this dynamic, explaining that as long as there was hope for the people to change their ways, the prophet carried out his mission with absolute dedication. However, once the heavenly decree was sealed and his prayers on their behalf were rejected, his relationship with the nation devolved into a frustrating and pointless battle.
The prophet describes himself as a man surrounded by conflict. While some commentators view the terms he uses as simple synonyms for general quarreling [רש״י, מצודת ציון, רד״ק], [מלבי״ם] identifies a precise distinction between them. One concept refers to baseless conflict without any real cause, while the other points to disputes of a legal nature, based on official claims and arguments.
To illustrate how completely irrational this hatred is, the prophet draws on imagery from the world of finance. It is widely agreed that fierce hostility typically arises from money matters, such as a lender pressuring a borrower to repay a debt, or a borrower actively avoiding payment. The prophet emphasizes that he has absolutely no financial dealings with anyone. He does not demand money from others, nor does he owe anything to anyone, yet he is still met with burning hatred [רש״י, מצודת דוד, רד״ק, אברבנאל, ביאור שטיינזלץ]. [מלבי״ם] beautifully connects this financial imagery to the earlier distinction regarding conflict. Because the prophet never lent money, there is no reason for baseless strife, and because he never borrowed, there are no grounds for legal claims against him.
Despite being completely free of any social or financial wrongdoing, the prophet laments that everyone curses him. The specific word used to describe this treatment is a unique blend of two distinct concepts. It combines the idea of a curse, which is the opposite of a blessing, with the idea of disgrace, which is the opposite of honor. This dual meaning highlights that the people do not merely curse him, but they also subject him to deep public humiliation [מצודת ציון, רד״ק, מלבי״ם]. Ultimately, this bitter complaint about his profound loneliness and the hatred he endures serves a clear purpose. [אברבנאל] points out that this very lament leads directly into God's response, where He promises to protect and save the prophet when the time of trouble finally falls upon the nation.