Jeremiah 9:23
Verse
Context
A Lament over Zion
22Declare that this is what the LORD says: “The corpses of men will fall like dung upon the open field, like newly cut grain behind the reaper, with no one to gather it.” 23This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches. 24But let him who boasts boast in this, that he understands and knows Me, that I am the LORD, who exercises loving devotion, justice and righteousness on the earth— for I delight in these things,” declares the LORD.
Sermons
Paul Washer
T. Austin-Sparks
David Ravenhill
John Piper
Peter HammondSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
wisdom--political sagacity; as if it could rescue from the impending calamities. might--military prowess.
John Gill Bible Commentary
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.''
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
9:23-24 This short poem discusses the nature of true wisdom. 9:23 Intellectuals might boast about the knowledge they have accumulated. The king and his royal court might flaunt their power with pomp and ceremony. Wealthy merchants might display their riches by wearing splendid clothes and constructing majestic buildings. All of these would be destroyed at the time of God’s judgment.
Jeremiah 9:23
A Lament over Zion
22Declare that this is what the LORD says: “The corpses of men will fall like dung upon the open field, like newly cut grain behind the reaper, with no one to gather it.” 23This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches. 24But let him who boasts boast in this, that he understands and knows Me, that I am the LORD, who exercises loving devotion, justice and righteousness on the earth— for I delight in these things,” declares the LORD.
- Scripture
- Sermons
- Commentary
Guide Posts and Warning Signs
By Paul Washer6.8K1:09:25TestimonyPRO 3:5ISA 2:22JER 2:5JER 9:23MAT 6:33ROM 12:2PHP 4:6In this sermon, the speaker shares his personal life verses that have guided him throughout the years. He emphasizes the importance of staying focused on God and seeking a personal relationship with Him, rather than being distracted by worldly success or achievements. The speaker also highlights the need to bring our thought life under the Lordship of God and conform to His will. He emphasizes the importance of following the steps laid out in the Bible and not skipping over any of them in order to truly build a life of conformity to the image of Jesus Christ. The sermon concludes with a challenge to prioritize eternal matters and to let go of personal dreams and desires in order to align with God's will.
Gods Order in Christ - Part 1
By T. Austin-Sparks2.7K55:51Order In ChristJER 9:23In this sermon, the speaker emphasizes the importance of heavenly order and how it has been disrupted by Satan. However, Christ is the one who restores this divine order through his person and work. The church is then described as the vessel through which this order is manifested and administered in the future. The speaker also highlights the concept of "summing up" all things in Christ, bringing back and centering everything in him to create a harmonious whole.
Guidelines to Freedom Part 1 - Who Takes First Place?
By Alistair Begg2.5K40:23FreedomJOS 24:14JER 9:23MAT 6:33MAT 22:37MRK 12:30ROM 12:1In this sermon, the preacher emphasizes the transformative power of the Ten Commandments for believers. He explains that the law of God reveals our sinfulness and leads us to salvation in Christ. Once saved, we are then guided by the Spirit to love God and our neighbors through obedience to the commandments. The preacher also warns against compromising the truth of Scripture and encourages believers to engage with others in a loving and respectful manner. Additionally, he emphasizes the sovereignty of God over creation and rejects the idea of "mother earth" or any other deity.
Presence
By David Ravenhill1.2K52:37JER 9:23In this sermon, the speaker emphasizes the importance of prioritizing God above all worldly desires. He references King David's declaration that there is nothing on earth that he desires besides God. The speaker also mentions how David compared his longing for God to a deer panting for water, highlighting the intensity of his desire for God's presence. The sermon then shifts to the story of Moses and how he was able to change God's mind based on the covenant God had made with Abraham, Isaac, and Jacob. God reminds Moses of his promise to give the land of Canaan to the Israelites, which was the long-awaited fulfillment of their freedom from bondage. The sermon concludes with a reference to a verse from the book of Job, emphasizing the vastness and mystery of God's ways that we can only partially comprehend.
Why Theologians Fall Into Adultery
By John Piper81802:22JER 9:23
This sermon emphasizes the importance of truly knowing God in a deep and intimate way, rather than just having superficial knowledge. It highlights that knowing God as infinitely valuable, beautiful, and satisfying is crucial for overcoming sin's dominion in our lives. The speaker challenges the idea that academic knowledge alone is sufficient, pointing out that even those with theological expertise can struggle with sin if they lack a personal, intimate knowledge of God's character and love.
Ten Indictments (A Historical 21st Century Message) - Part 1
By Paul Washer1PRO 17:15JER 9:23EZK 37:4JHN 3:3JHN 3:7ROM 3:231CO 15:342CO 5:172CO 5:212TI 3:16Paul Washer delivers a powerful sermon emphasizing the need for revival and reformation in the Church. He highlights the importance of addressing sin, the sufficiency of Scripture, the knowledge of God, the true gospel of Jesus Christ, and the doctrine of regeneration. Washer challenges preachers to focus on the foundational truths of the faith, such as the cross of Christ and the regenerating work of the Holy Spirit, rather than relying on superficial methods of evangelism.
Bible Survey - Jeremiah
By Peter Hammond0JER 1:5JER 4:14JER 9:2JER 9:23JER 23:5JER 23:29JER 29:11JER 31:31JER 32:38Peter Hammond delivers a powerful sermon based on the message of Jeremiah, emphasizing the consequences of backsliding and the importance of repentance for restoration. The sermon highlights God's punishment for sin, the hardening of hearts through continual sin, and the danger of using religious activities as a cover for sin. It also warns against idolatry, child sacrifice, and the deceitful nature of the human heart, while pointing to God's faithfulness, patience, and the hope of a New Covenant.
Jeremiah 9:23
By Chuck Smith0Reliance on GodHumilityJER 9:23Chuck Smith emphasizes the futility of human pride in wisdom, might, and riches, urging believers not to boast in their own understanding or strength. He illustrates how worldly wisdom is foolishness to God and highlights the limitations of human power through biblical examples like Samson and Goliath. Smith warns that wealth, if not used for God's purposes, can lead to spiritual ruin, reminding us that true glory comes from knowing and understanding God. The sermon calls for humility and reliance on God's wisdom rather than our own.
Let Him Boast
By H.J. Vine0JER 9:23ACT 15:381CO 1:31EPH 2:131TI 1:17H.J. Vine preaches on the importance of boasting in the Lord rather than in worldly achievements, assemblies, or ourselves. He emphasizes that God chooses the despised of the world to showcase His wisdom, righteousness, sanctification, and redemption through Christ, so that no one may boast in His presence. The sermon highlights the transformation brought about by God's grace, leading individuals like Paul, Matthew, Mark, Luke, and John to boast in the Lord despite their past shortcomings and imperfections.
Study Notes - Visions of God
By Walter Beuttler0PRO 29:18JER 9:23EZK 1:1EZK 3:1MAT 10:41MAT 13:54MRK 10:29LUK 6:23JHN 17:3HEB 11:24Walter Beuttler preaches on the importance of having an open heaven, as seen through Ezekiel's vision and the need for divine revelation. The sermon delves into the significance of visions of God, the necessity of understanding, and the implications of a prophet's ministry. It emphasizes the nature of visions, the circumstances in which they occur, and the profound impact they have on individuals and their relationship with God.
Leaning Toward Heresy
By A.W. Tozer0Heresy in the ChurchThe Nature of GodISA 40:18JER 9:23A.W. Tozer warns against the heresy that arises when the Christian church adopts a distorted view of God, leading to a tragic decline in the understanding of His majesty and presence. He emphasizes that substituting lofty concepts of God with low and ignoble ideas results in a moral calamity for believers, ultimately diminishing the appeal of Christianity. Tozer asserts that the true nature of God must be upheld to avoid the insidious consequences of heresy, reminding us that true transformation comes only through being 'born again' in Christ.
Manifest Presence of God - Part 6
By Walter Beuttler0EXO 33:7DEU 29:29PSA 25:14PRO 2:4JER 9:23EPH 1:17Walter Beuttler preaches on the importance of understanding and knowing God, emphasizing that true glory comes from this intimate knowledge of the Lord who exercises loving kindness, judgment, and righteousness. He delves into the distinction between the secret things of God and the revealed things, cautioning against pressing beyond the limits of Divine revelation. Beuttler highlights the need for reverence and submission to the Holy Spirit to gain insight into God's ways, encouraging a diligent search for the hidden treasures of God's wisdom and knowledge.
The Voice of Jeremiah (Continued) Ii
By T. Austin-Sparks0The Dangers of Worldly PursuitsSpiritual UnderstandingJER 9:23T. Austin-Sparks emphasizes the significance of understanding and knowing God over worldly pursuits such as wisdom, power, and riches, as highlighted in Jeremiah 9:23-24. He discusses how the prophets, including Jeremiah, conveyed God's thoughts and warnings to Israel, representing a divine plan for humanity. Sparks warns against the cults of intellectualism, power, and riches, which distract from true spiritual life and lead to moral decline. He asserts that true glory lies in a relationship with God, which surpasses all earthly achievements and possessions. Ultimately, the sermon calls for a return to valuing spiritual understanding above all else.
Knowledge of Christ
By T. Austin-Sparks0Spiritual GrowthKnowledge of ChristJER 9:23T. Austin-Sparks emphasizes the profound and incomprehensible nature of Christ and His love, illustrating that the knowledge of Christ is essential for understanding our divine purpose and destiny. He explains that this knowledge transcends human intellect and is accessible to all, regardless of their background or education. The sermon highlights that spiritual growth is marked by the ability to recognize and apply the meaning of Christ in our lives, ultimately leading to salvation, transformation, and glorification. Sparks asserts that God's ultimate purpose is tied to our knowledge of Christ, which is foundational for our spiritual maturity and eternal vocation. He concludes by stressing that Christ embodies divine order, and understanding Him is crucial for experiencing true spiritual growth and fulfillment.
The Profane, Wicked Prince Overturned; and the Rightful King Set Up
By J.C. Philpot0JER 9:23J.C. Philpot preaches about the overturning work of God in the soul, focusing on the removal of self-righteousness, wisdom, and strength, and the abasement of pride and worldly desires. He emphasizes the need for Jesus to reign in our hearts, as the rightful King, and the importance of acknowledging His right to rule over our lives. Philpot highlights the continual overturning process in believers' lives to keep Jesus as the central focus, ensuring that self, sin, and the world do not take His place. The sermon concludes with a reminder of the gracious promise that Jesus will maintain His kingdom in the hearts of His redeemed, securing their eternal salvation.
Uncertain Riches - Jer. 9:23
By Bernard Fell0JER 9:23MAT 6:19LUK 16:191TI 6:17Bernard Fell preaches about the contrast between the rich man's glory in his riches and the humble, yet rich, life of Lazarus, emphasizing the transient nature of worldly wealth and the eternal value of treasures in heaven. He highlights the consequences of selfish living and the importance of accepting Jesus as our Savior to avoid spiritual poverty. Through the sacrifice of Jesus on the cross, we are brought to a wealthy place, redeemed from sin, and filled with unceasing joy.
The Prophet Jeremiah
By H.J. Vine0New CovenantExaltation of the LordJER 9:23H.J. Vine emphasizes the significance of the Book of Jeremiah, highlighting its relevance for contemporary believers as a source of encouragement and spiritual sustenance amidst a world drifting from God's truth. He underscores that Jeremiah's name, meaning 'Exaltation of the Lord,' encapsulates the prophet's mission to glorify God, even in times of national despair. Vine draws parallels between Jeremiah and the New Testament, illustrating how both prophets call for repentance and highlight God's faithfulness despite human failure. The sermon encourages believers to recognize the importance of the New Covenant and the enduring hope found in Christ, who fulfills the promises made through Jeremiah. Ultimately, Vine calls for a diligent pursuit of understanding God's Word and a commitment to glorifying Him in all aspects of life.
Blessings Imputed, and Mercies Imparted
By J.C. Philpot0JER 9:23ACT 2:231CO 1:301CO 6:17EPH 1:3Joseph Philpot preaches about the eternal purpose and counsel of God with respect to His people, emphasizing that believers are in Christ Jesus because of God's original purpose and execution. He delves into the twofold union believers have with Christ: an eternal union from eternity and a time union through the Spirit's work in their hearts. Philpot highlights how Christ is made unto believers wisdom, righteousness, sanctification, and redemption, both imputed and imparted, meeting all their spiritual needs. He concludes by urging believers to glory in the Lord alone, losing themselves in Christ and finding true glory in His wisdom, righteousness, sanctification, and redemption.
To Prove Thee in the Wilderness - Part 3
By Walter Beuttler0DEU 8:15DEU 29:29JOB 23:3JER 9:23ROM 8:28PHP 3:101PE 5:6Walter Beuttler preaches about the importance of knowing and understanding the ways of the Lord, emphasizing that true glory comes from understanding and knowing God's character of loving kindness, judgment, and righteousness. He explains that while God is infinite and some things remain a mystery, God desires to be known and understood within the revealed truths in the Bible. Beuttler shares personal stories and biblical examples to illustrate how God leads His people through wilderness experiences to humble them, prove them, and ultimately do them good at their latter end, even when facing perils like unbelief, rebellion, and murmuring.
Exhortation to Humility
By Clement of Rome0JER 9:23MAT 5:7LUK 6:37ROM 2:1EPH 4:32Clement of Rome emphasizes the importance of humility, meekness, and righteousness in our actions, urging believers to set aside pride, anger, and foolishness. He reminds us to find glory in diligently seeking the Lord and practicing justice and righteousness, rather than in worldly wisdom, might, or riches. Clement also highlights Jesus' teachings on mercy, forgiveness, and kindness, emphasizing that our actions towards others will be reflected back to us.
The Unsatisfying Nature of Earthly Things
By Thomas Reade0PSA 63:1ECC 2:11JER 9:23MAT 6:241CO 1:272CO 5:17PHP 4:11HEB 12:6HEB 12:11JAS 2:5Thomas Reade preaches about the unsatisfying nature of earthly things, emphasizing the emptiness and fleetingness of worldly pursuits, contrasting it with the benefit of sanctified affliction that leads to a harvest of right living. He highlights the importance of choosing to serve God over the world, as earthly greatness and pleasures ultimately leave a void that only God can fill, offering true happiness and satisfaction through Jesus Christ. Reade encourages believers to find rest and peace in Christ, who offers everlasting righteousness and grace, transforming hearts and bringing peace with God. He reminds listeners that afflictions, though challenging, are used by God to humble, purify, and strengthen faith, ultimately yielding the fruit of righteousness.
To Know Him
By H.J. Vine0JER 9:23ROM 5:9EPH 4:11PHP 3:102PE 1:21JN 2:11JN 3:2H.J. Vine emphasizes the importance for believers to not only know the Lord Jesus Christ as their personal Savior but to continually seek to deepen their knowledge of Him. The Apostle Paul's pursuit of knowing Christ is highlighted as he considered all worldly achievements as loss compared to the excellency of knowing Jesus. The gifts given by the ascended Christ are intended to lead believers to a deeper knowledge of Him, not just to urge knowledge as a necessity. The sermon also delves into the multifaceted role of Jesus as our Saviour, Advocate, and High Priest, emphasizing the intimate relationship believers have with Him and the importance of growing in this knowledge.
A Shaky Foundation
By A.W. Tozer0True WisdomSpiritual LeadershipJER 9:23A.W. Tozer emphasizes the danger of building church leadership on superficial qualities such as charm and personality rather than a deep understanding of God. He critiques the tendency to value external attributes over spiritual depth, warning that such a shaky foundation can lead to disappointment and ineffectiveness in ministry. Tozer calls for pastors to seek divine confirmation of their calling and urges congregations to evaluate their leaders based on spiritual criteria rather than mere charisma. He highlights the importance of knowing God as the true measure of worth in ministry.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
wisdom--political sagacity; as if it could rescue from the impending calamities. might--military prowess.
John Gill Bible Commentary
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.''
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
9:23-24 This short poem discusses the nature of true wisdom. 9:23 Intellectuals might boast about the knowledge they have accumulated. The king and his royal court might flaunt their power with pomp and ceremony. Wealthy merchants might display their riches by wearing splendid clothes and constructing majestic buildings. All of these would be destroyed at the time of God’s judgment.