Jeremiah 9:23 Komentář

In this chapter the prophet goes on faithfully to reprove sin and to threaten God's judgments for it, and yet bitterly to lament both, as one that neither rejoiced at iniquity nor was glad at calamities. I. He here expresses his great grief for the miseries of Judah and Jerusalem, and his detestation of their sins, which brought those miseries upon them (Jer 9:1-11). II. He justifies God in the greatness of the destruction brought upon them (Jer 9:9-16). III. He calls upon others to bewail the woeful case of Judah and Jerusalem (Jer 9:17-22). IV. He shows them the folly and vanity of trusting in their own strength or wisdom, or the privileges of their circumcision, or any thing but God only (Jer 9:23-26).

The prophet had been endeavouring to possess this people with a holy fear of God and his judgments, to convince them both of sin and wrath; but still they had recourse to some sorry subterfuge or other, under which to shelter themselves from the conviction and with which to excuse themselves in the obstinacy and carelessness. He therefore sets himself here to drive them from these refuges of lies and to show them the insufficiency of them. I. When they were told how inevitable the judgment would be they pleaded the defence of their politics and powers, which, with the help of their wealth and treasure, they thought made their city impregnable. In answer to this he shows them the folly of trusting to and boasting of all these stays, while they have not a God in covenant to stay themselves upon, Jer 9:23, Jer 9:24. Here he shows, 1. What we may not depend upon in a day of distress: Let not the wise man glory in his wisdom, as if with the help of that he could outwit or countermine the enemy, or in the greatest extremity find out some evasion or other; for a man's wisdom may fail him when he needs it most, and he may fail him when he needs it most, and he may be taken in his own craftiness. Ahithophel was befooled, and counsellors are often led away spoiled. But, if a man's policies fail him, yet surely he may gain his point by might and dint of courage. No: Let not the strong man glory in his strength, for the battle is not always to the strong. David the stripling proves too hard for Goliath the giant. All human force is nothing without God, worse than nothing against him. But may not the rich man's wealth be his strong city? (money answers all things) No: Let not the rich man glory in his riches, for they may prove so far from sheltering him that they may expose him and make him the fairer mark. Let not the people boast of the wise men, and mighty men, and rich men that they have among them, as if they could make their part good against the Chaldeans because they have wise men to advise concerning the war, mighty men to fight their battles, and rich men to bear the charges of the war. Let not particular persons think to escape the common calamity by their wisdom, might, or money; for all these will prove but vain things for safety. 2. He shows what we may depend upon in a day of distress. (1.) Our only comfort in trouble will be that we have done our duty. Those that refused to know God (Jer 9:6) will boast in vain of their wisdom and wealth; but those that know God, intelligently, that understand aright that he is the Lord, that have not only right apprehensions concerning his nature, and attributes, and relations to man, but receive and retain the impressions of them, may glory in this it will be their rejoicing in the day of evil. (2.) Our only confidence in trouble will be that, having through grace in some measure done our duty, we shall find God a God all-sufficient to us. We may glory in this, that, wherever we are, we have an acquaintance with an interest in a God that exercises lovingkindness, and judgment, and righteousness in the earth, that is not only just to all his creatures and will do no wrong to any of them, but kind to all his children and will protect them and provide for them. For in these things I delight. God delights to show kindness and to execute judgment himself, and is pleased with those who herein are followers of him as dear children. Those that have such knowledge of the glory of God as to be changed into the same image, and to partake of his holiness, find it to be their perfection and glory; and the God they thus faithfully conform to they may cheerfully confide in, in their greatest straits. But the prophet intimates that the generality of this people took no care about this. Their wisdom, and might, and riches, were their joy and hope, which would end in grief and despair. But those few among them that had the knowledge of God might please themselves with it, and boast themselves of it; it would stand them in better stead than thousands of gold and silver. II. When they were told how provoking their sins were to God they vainly pleaded the covenant of their circumcision. They were undoubtedly the people of God; as they had the temple of the Lord in their city, so they had the mark of his children in their flesh. "It is true that Chaldean army has laid such and such nations waste, because they were uncircumcised, and therefore not under the protection of the divine providence, as we are." To this the prophet answers, That the days of visitation were now at hand, in which God would punish all wicked people, without making any distinction between the circumcised and uncircumcised, Jer 9:25, Jer 9:26. They had by sin profaned the crown of their peculiarity, and lived in common with the uncircumcised nations, and so had forfeited the benefit of that peculiarity and must expect to fare never the better for it. God will punish the circumcised with the uncircumcised. As the ignorance of the uncircumcised shall not excuse their wickedness, so neither shall the privileges of the circumcised excuse theirs, but they shall be punished together. Note, The Judge of all the earth is impartial, and none shall fare the better at his bar for any external advantages, but he will render to every man, circumcised or uncircumcised, according to his works. The condemnation of impenitent sinners that are baptized will be as sure as, nay, and more severe than, that of impenitent sinners that are unbaptized. It would affect one to find here Judah industriously put between Egypt and Edom, as standing upon a level with them and under the same doom, Jer 9:26. These nations were forbidden a share in the Jews' privileges (Deu 23:3); but the Jews are here told that they shall share in their punishments. Those in the utmost corners, that dwell in the wilderness, are supposed to be the Kedarenes and those of the kingdoms of Hazor, as appears by comparing Jer 49:28-32. Some think they are so called because they dwelt as it were in a corner of the world, others because they had the hair of their head polled into corners. However that was, they were of those nations that were uncircumcised in flesh, and the Jews are ranked with them and are as near to ruin for their sins as they; for all the house of Israel are uncircumcised in the heart: they have the sign, but not the thing signified, Jer 4:4. They are heathens in their hearts, strangers to God, and enemies in their minds by wicked works. Their hearts are disposed to idols, as the hearts of the uncircumcised Gentiles are. Note, The seals of the covenant, though they dignify us, and lay us under obligations, will not save us, unless the temper of our minds and the tenour of our lives agree with the covenant. That only is circumcision, and that baptism, which is of the heart, Rom 2:28, Rom 2:29.

INTRODUCTION TO JEREMIAH 9 This chapter is a continuation of the judgments of God upon the Jews for their sins and transgressions herein mentioned; illustrated by the lamentation of the prophet; by calling for the mourning women, and upon other women that had lost their husbands or children, with an intimation that none of any rank and class should escape. The prophet is introduced mourning over the destruction of his people, Jer 9:1, and as uneasy at his stay with them, because of their uncleanness, treachery, lying, unfaithfulness, and deceit, Jer 9:2, wherefore the Lord threatens to melt and try them; and for their deceitfulness particularly to visit them, and avenge himself on them, Jer 9:7, the destruction is described by the desolation of the mountains and habitations of the wilderness; they being so burnt up, that there were neither grass upon them, nor beasts nor birds to be seen or heard about them; and of Jerusalem, and the cities of Judah, so that there was no inhabitant in them, Jer 9:10, upon which a wise man is inquired after, to give the true reason of all this, Jer 9:12 but none appearing, the Lord gives it himself; which were their disobedience to his law, and their worship of idols, following the imagination of their own hearts, Jer 9:13 wherefore they are threatened to be fed with wormwood and gall; to be scattered among the nations, and a sword sent after them to their utter consumption, Jer 9:15, hence, for the certainty of it, mourning women are ordered to be called for in haste, to assist them in their mourning, on account of their distress, Jer 9:17, and such as were mothers of children are bid to teach their daughters and neighbours lamentation, because of the children and young men cut off by death, and for the carcasses of men that should fall as dung in the field, and as the handful after the harvestman, Jer 9:20, and it is suggested that none should escape; not the wise man by any art or cunning he was master of; nor the strong man by his strength; nor the rich man by his riches; and therefore ought not either of them to glory in these things, but in the Lord, as exercising lovingkindness, judgment, and righteousness in the earth, Jer 9:23, and the chapter is concluded with a strong asseveration, that the wicked, both circumcised and uncircumcised, should be punished, Jer 9:25.

Thus saith the Lord, let not the wise man glory in his wisdom,.... Not in his natural wisdom, or knowledge of natural things: this is often but an appearance of wisdom, and is science falsely so called; and whatever is real of this kind is of God; and the best falls short of leading men to a true and saving knowledge of God; the foolishness of God is wiser than it; and it is made foolish, destroyed, and brought to nought by him: nor in evangelical wisdom and knowledge; not in that which is less common, or what fits men for public usefulness, as ministerial gifts; for such are received from above; are more for the use of others than a man's self; there is something better than these, which a man may not have, and yet have these, which is grace; those may fade, or be taken away; and a man have them, and be lost eternally: nor in that which is more general, speculative knowledge of Gospel truths; for if it is attended with conceit, it is little or nothing that a man knows; if he is proud of it, his knowledge is not sanctified; and it is no other than what the devils themselves have: nor in that which is more special; wisdom in the inward part, or a spiritual and saving knowledge of God in Christ; this a man has wholly of free grace, and should give the praise and glory of it to God, and not attribute it to himself: neither let the mighty man glory in his might; not in his natural might or strength; this is of God, and is greater in some of the brutes than in men; and is what God can take away, and does often weaken it in the way by diseases, and at last destroys it by death; nor in moral strength, or in the power of free will; which is very weak and insufficient to do anything that is spiritually good: nor even in spiritual strength; this is from Christ; it is only through him strengthening his people that they do what they do; and all supplies and increase of it are from him; and therefore no room for glorying: let not the rich man glory in his riches; these come of the hand of God, and are what he can take away at pleasure; they are very uncertain and precarious things; there is a better and more enduring substance; these cannot profit in a day of wrath, nor deliver from death, corporeal, spiritual, or eternal. And the intention of the words here is to show, that neither the wise man with all his art and cunning, nor the mighty man by his strength, nor the rich man through his riches, could save themselves from the destruction before prophesied of. The Targum paraphrases them thus, "thus saith the Lord, let not Solomon the son of David the wise man praise (or please himself) in his wisdom; nor let Samson the son of Manoah the mighty man please himself in his might; nor let Ahab the son of Omri the rich man please himself in his riches.''

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" [Jeremiah 9:23-24]), being especially mindful of the words of the Lord Jesus which He spoke teaching us meekness and long-suffering. For thus He spoke: "Be merciful, that you may obtain mercy; forgive, that it may be forgiven to you; as you do, so shall it be done unto you; as you judge, so shall you be judged; as you are kind, so shall kindness be shown to you; with what measure you measure, with the same it shall be measured to you." [Matthew 5:7, Matthew 6:14, Matthew 7:1-2] By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word says, "On whom shall I look, but on him that is meek and peaceable, and that trembles at my words?" [Isaiah 66:2]

Let us therefore be of humble mind, laying aside all haughtiness, pride and foolishness, and all angry feelings. Let us act according to that which is written, for the Holy Spirit says, “Let not the wise person glory in his wisdom, neither let the mighty person glory in his might, neither let the rich person glory in his riches. But let him that glories glory in the Lord, in diligently seeking him, and doing judgment and righteousness.” Let us be especially mindful of the words of the Lord Jesus that he spoke, teaching us meekness and patient endurance. For thus he spoke: “Be merciful, that you may obtain mercy. Forgive, that it may be forgiven to you. As you do, so shall it be done to you. As you judge, so shall you be judged. As you are kind, so shall kindness be shown to you. With what measure you measure, with the same it shall be measured to you.”

What is the philosophy that the apostle bids us shun? This, then, “the wisdom of the world is foolishness with God.” “The Lord knows the thoughts of the wise, that they are vain.” Let no one therefore glory on account of pre-eminence in human thought. For it is written well in Jeremiah, “Let not the wise person glory in his wisdom, and let not the mighty person glory in his might, and let not the rich person glory in his riches. But let him that glories glory in this, that he understands and knows that I am the Lord, that executes mercy and judgment and righteousness on the earth: for in these things is my delight, say the Lord.”

The only true salvation is if Christ saves me, for then I will be saved. The horse is a false hope for deliverance. False also are all others besides God for salvation. On account of this I might say to him, "Save me, Lord, and I will be saved," and I say this if I can say also the next words after every boast that is renounced. For you are my boast or when I fulfill the commandment that says, "Let not the wise person boast in his wisdom, and let not the strong person boast in his strength, or the rich person in his riches; let him who boasts boast in this, to understand and know that I am Lord." Blessed is one who has renounced every boast here below, such as in so-called noble birth and in beauty and in corporeal things, in riches, in vainglory, since he is content with one boast, that he may say, For you are my boast.

"Let not the wise person glory in his wisdom or the strong person in his strength," for that which is worth boasting about is not ours but is the gift of God. The wisdom is from him, and the strength is from him and so with the rest.

We must trust in God only, and in him we must glory. In Jeremiah: “Let not the wise man glory in his wisdom, neither let the strong man glory in his strength, nor let the rich man glory in his riches. But let him that glories glory in this, that he understands and knows that I am the Lord, who does mercy, and judgment, and righteousness upon the earth, because in them is my pleasure, says the Lord.”

No sensible person, then, will be proud of his wisdom or of possessing the other goods I have mentioned but will follow the excellent advice of blessed Anna and of the prophet Jeremiah: “Let not the wise person glory in his wisdom, and let not the strong person glory in his strength, and let not the rich person glory in his riches.” But what is true glory, and what makes a person great? “In this,” says the prophet, “let him that glories, glory that he understands and knows that I am the Lord.” This constitutes the highest dignity of humankind, this is his glory and greatness. Truly it is to know what is great and to cleave to it, and to seek after glory from the Lord of glory.

(Verse 23, 24.) Thus says the Lord: Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his riches. But let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.” All of humanity's pride is removed, as their wisdom, strength, and wealth are considered as nothing. The only true boast is to know and understand that He is the Lord who practices love, justice, and righteousness on the earth. All things are governed by God's providence and justice, and what may seem to lack reason to us is filled with justice and reason. For these things alone please God, and in them is his will. So where are those who say that man can reign according to his own will, and thus the power of free will is given, so that the mercy of God is taken away and justice? Hence the Apostle, taking up this testimony, sets forth an example: Let him who boasts, boast in the Lord (2 Corinthians 10:17).

“Each one looking not to his own interests but to those of others,” “that one may not glory in his prudence,” for the virtue of the humble is not to boast of their knowledge, since it is common to all. In repressing the mind’s audacity, it is helpful not to despise others or to assume a special knowledge or holiness ourselves.

JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).

wisdom--political sagacity; as if it could rescue from the impending calamities. might--military prowess.

The True Wisdom. - It is not a reliance on one's own wisdom and strength that brings well-being, but the knowledge of the Lord and of His dealings in grace and justice (Jer 9:22-25). Idolatry is folly, for the idols are the mere work of men's hands; whereas Jahveh, the Almighty God, is ruler of the world (10:1-16). Israel will be made to understand this by the coming judgment (Jer 9:17-25). Jer 9:22-25 The way of safety. - Jer 9:22. "Thus hath Jahveh said: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength; let not the rich man glory in his riches: Jer 9:23. But let him that glorieth glory in this, in having understanding, and in knowing me, that I am Jahveh, dealing grace, right, and justice upon earth; for therein have I pleasure, saith Jahveh. Jer 9:24. Behold, days come, saith Jahveh, that I punish all the circumcised (who are) with foreskin, Jer 9:25. Egypt, and Judah, and Edom, and the sons of Ammon, Moab and them that have their hair-corners polled, that dwell in the wilderness; for all the heathen are uncircumcised, and the whole house of Israel is uncircumcised in heart." After having overturned the foundations of the people's false reliance on the temple, or the sacrifices, and in the wisdom of its leaders, Jeremiah finally points out the way that leads to safety. This consists solely in the true knowledge of the Lord who doth grace, right, and justice, and therein hath pleasure. In Jer 9:23 he mentions the delusive objects of confidence on which the children of this world are wont to pride themselves: their own wisdom, strength, and riches. These things do not save from ruin. Safety is secured only by "having understanding and knowing me." These two ideas are so closely connected, that the second may be looked on as giving the nearer definition of the first. The having of understanding must manifest itself in the knowing of the Lord. The two verbs are in the infin. abs., because all that was necessary was to suggest the idea expressed by the verb; cf. Ew. 328, b. The knowledge of God consists in knowing Him as Him who doth grace, right, and justice upon earth. חסד, grace, favour, is the foundation on which right and justice are based; cf. Jer 32:18; Psa 33:5; Psa 99:4; Psa 103:6. He who has attained to this knowledge will seek to practise these virtues towards his fellow-men, because only therein has God pleasure (אלּה pointing back to the objects before mentioned); cf. Jer 22:3; Psa 11:7; Psa 37:28. But because the Lord has pleasure in right and justice, He will punish all peoples that do not practise justice.