Verse-by-Verse Bible Commentary
Jeremiah 9:24

Clarke's Commentary

Verse Jeremiah 9:24. But let him that glorieth — To glory in a thing is to depend on it as the means or cause of procuring happiness. But there can be no happiness but in being experimentally acquainted with that God who exercises loving-kindness, judgment, and righteousness in the earth. He who has God's mercy for his portion may well exult; for he need not fear the power of any adversary.

Sometimes the ancient heathen poets uttered sentiments of morality far beyond their dispensation. Witness PHOCYLIDES on this subject: -

Μη γαυρου σοφιῃ, μητ' αλκῃ, μητ' ενι πλουτῳ·

Εις Θεος εστι σοφος, δυνατος θ' ἁμα, και τολυολβος.

"If wisdom, strength, or riches be thy lot,

Boast not; but rather think thou hast them not.

ONE GOD alone from whom those gifts proceed

Is wise, is mighty, and is rich indeed."

Bridgeway Bible Commentary

Knowledge of the only true God (9:23-10:16)

People may have knowledge, power and wealth, but these are no substitute for a true understanding and knowledge of God (23-24). The Judeans may have been circumcised as a sign that they are the covenant people of God, but in their hearts they have not been true to God or the covenant. They might as well be uncircumcised like their heathen neighbours. Israel’s rite of circumcision is no more beneficial to disobedient people than the heathen rite of cutting the hair into certain shapes (25-26).
Jeremiah warns God’s people against copying the practices of other nations and worshipping the sun, moon and stars. He warns them also against worshipping idols, which he describes as merely decorated pieces of wood (10:1-5). Judah’s God, Yahweh, is not just one among many national gods. He is the only God, incomparable and all-powerful (6-7). People may be very artistic in carving or moulding their idols, and may go to much expense to clothe and decorate them, but the idols are still senseless and worthless. Yahweh alone is the true and living God (8-10).
Idols cannot make anything or do anything (11), but God created the universe and keeps it going. Idols are lifeless, and those who make them have no sense; but God is a living being, and all his works are the products of his wisdom (12-15). This God is the almighty Yahweh, the one who created all things and who chose Israel to be his people (16).

Coffman's Commentaries on the Bible

“Thus saith Jehovah, Let not the wise man . glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; But let him glory in this, that he hath understanding, and knoweth me, that I am Jehovah who exerciseth loving-kindness, justice, and righteousness, in the earth: for in those things I delight, saith Jehovah.”

The knowledge of God and his way of salvation is greatly to be preferred above all the honors, power, riches, and achievements of mankind.

“Loving-kindness, justice, and righteousness” As Green noted, “These are covenant words.” As we have repeatedly emphasized, it is impossible to understand God’s punishment of the Jews apart from its relation to the Mosaic covenant which the Jews had possessed for many generations, and which they had so wantonly violated.

The only proper ground for anyone’s glorying is in the right relationship with God; this is the thing that supremely matters.

Barnes' Notes on the Whole Bible

This is the prophet’s remedy for the healing of the nation. It is the true understanding and knowledge of God, of which the first means the spiritual enlightenment of the mind 1 Corinthians 2:13-14, the other the training of the heart unto obedience John 8:31-32. This knowledge of God is further said to find in Him three chief attributes,

(1) “lovingkindness,” i. e., readiness to show grace and mercy;

(2) “judgment,” a belief in which is declared in Hebrews 11:6 to be essential to faith;

(3) “righteousness,” which is essential to religion absolutely.

Unless men believe that God’s dealings with them in life and death are right and just, they can neither love nor reverence him.

Calvin's Commentary on the Bible

Thus saith Jehovah, Let not the wise glory, etc ⁽²⁵⁵⁾ By way of concession he calls those wise who were without the fear of God, which yet we know is the beginning of wisdom. (Psalms 111:10; Proverbs 1:7.) But the Prophet speaks according to the common opinion; and the meaning may be thus given, “Let; not him who seenas wise to himself glory in his own wisdom:” and so the other words may be understood. It is then added, But let him who glories, glory in this, etc. It appears from the second verse, that men are not so stripped of all glory, that they may be down in disgrace; but that they may seek a better glory, for God detights not in the degradation of men. But as they arrogate to themselves more than what is right, and even inebriate themselves with delusions, he strips them naked, that after having known that all they think they have, either from nature, or from themselves, or from other creatures, is a mere phantom, they may seek true glory.

He afterwards adds, In understanding and knowing me Though by these two word the Prophet means the same thing, yet they are not used without a design; for as men despised the knowledge of God, it was necessary to remind them, that to know God is the chief part of perfect wisdom. He therefore intended to correct the mischievous error under which almost the whole world labors; for while all attend to wxrious pursuits, the knowledge of God is neglected. We see with what ardor every one pursues his own fancies, while hardly one in a hundred deigns to spend half an hour in the day in seeking the knowledge of God. And there is also another evil, a false opinion, which proceeds from pride, — that to know God is a common thing. We hence perceive why the Prophet has employed these two words to designate the same thing; it was to rouse more fully the attention of men; for he saw that almost all were torpid and indifferent on a subject which is justly entitled to the labor of a whole life; nay, were a hundred lives given us, this one thing would be sufficient to engage our attention. But, as it has been said, what ought to be preferred to all other things is despised and neglected.

He afterwards adds, That I am Jehovah, who doeth judgment. By calling himself Jehovah, he doubtless excludes all those devices which then engaged the attention of the Jews; for the whole land was corrupted by so many superstitions, that the name of the only true God was unknown. They all, indeed, professed to worship the God of Abraham, who had delivered to them his law by the hand of Moses; but as many errors were mingled with the true doctrine, God was deprived of his own honor. It was, then, God’s will that he should be so known as to appear alone supreme, and to be alone as it were kept in view. But the explanation which follows ought to be carefully observed; for had he said only, “Let every one who glories, glory in the knowledge of me, that I am Jehovah,” it would, indeed, have been a plain truth, but not sufficiently persplcuous or evident; for the minds of men might have been in suspense, and they might have said, “What does this mean? or, why is it, that God regards the knowledge of himself to be so important? They might also have supposed that it was quite enough to confess him to be the only true God. Hence God here reminds the Jews of his own divine perfections, that they might really know that he is God, and that they might not ascribe to him an empty name. It was for this reason that I have said, that these words, who doeth mercy and judgement and justice, ought to be carefully observed.

We see at this day, under the Papacy, that the name of God is presumptuously gloried in: there is no one who is not ready boldly to declare that he worships the one true God, and yet they profane his name; for they afterwards rob God, and bestow the spoils on the dead. This passage then teaches us, that the name of God of itself would be of no importance, if stripped of his power and perfections. Hence we have then only the true knowledge of God, when we not only acknowledge him to be the creator of the world, but when we also fully believe that the world is governed by him, and when we further understand the way in which he governs it, that is, by doing mercy and judgment and justice

Now, the first thing respecting God is, that we should acknowledge him to be beneficient and bountiful; for what would become of us without the mercy of God? Therefore the true and right knowledge of God begins here, that is, when we know him to be merciful towards us. For what would it avail us to know that God is just, except we had a previous knowledge of his mercy and gratuitous goodness? We cannot know God without knowing ourselves. These two things are connected. Now, if any examines himself, what will he find but what will make him to despair? Thus, whenever God is thought of, we feel a dread, and despair in a manner swallows us up. In short, all avoid God, except the sweetness of his grace allures them. Why? Because, as I have said, there is nothing but what brings misery to us, and a cause of dread. Hence Jeremiah, while bidding men to glory in the knowledge of God, has not in vain given the first and the highest place to his mercy.

He afterwards adds, Judgement and justice When these two words are joined together, they denote perfect government; that is, that God defends his faithful people, aids the miserable, and delivers them when unjustly oppressed; and also that he restrains the wicked, and suffers them not to injure the innocent at their pleasure. These then are the things which the Scripture everywhere means by the two words, judgment and justice. The justice of God is not to be taken according to what is commonly understood by it; and they speak incorrectly who represent God’s justice as in opposition to his mercy: hence the common proverb, “I appeal from justice to mercy.” The Scripture speaks otherwise; for justice is to be taken for that faithful protection of God, by which he defends and preserves his own people; and judgment, for the rigor which he exercises against the transgressors of his law.

But, as I have already said, judgment and justice, when found together, are to be taken for that legitimate government, by which God so regulates the affairs of the world, that there is nothing but what is just and right: and hence is confirmed more fully what I have already stated, that he not only speaks generally, but intends also to remove the evils which then stood in the way, and prevented the Jews from rightly receiving either promises or threatenings; for a false glory inebriated them all, inasmuch as one thought his riches to be like an invincible fortress; another, his wisdom; and the third, his strength. As then they were full of vain pride, and thus despised God and his heavenly truth, it was necessary to bring them to order, and even wholly to strip them, that they might know that they were not to glory in anything but in the knowledge of God.

Now, the knowledge mentioned here produces two fruits, even faith and fear; for if we are fully, persuaded that there is propitiation with God, as it is said in Psalms 130:4 we recumb on him, and hesitate not to flee to him, and to place our salvation in his hand. This is one thing. Then faith brings fear, as it is said in the psalm referred to,

“There is propitiation with thee, that thou mayest be feared.”

But the Prophet here distinctly refers to these two things; for God, by expressing his will to be known as being merciful, doubtless encourages us to exercise faith, so that we may call on him witIx tranquil minds, and not doubt but he is propitious to us; for he looks not on what we are, in order to repay to us wlmt we deserve, but deals graciously with us according to his mercy: and by saying that he doeth judgment and justice, he intimates, that these two things ought to dispose and turn our hearts to fear and reverence. At the same time, when God declares that he doeth justice, He supplies us with a reason for confidence; for he thus promises to be the guardian of our salvation: for, as I have said, his justice is not to render to every one his just reward, but is to be extended further, and is to be taken for his faithfulness. As then God never forsakes his own people, but aids them in due time, and restrains the wicked, he is on this account called just: we hence can then more securely, and with quieter minds, recumb on him, when we know that his justice is such, that he will never leave us destitute of help whenever necessary.

He afterwards adds, For in these I delight, saith Jehovah This refers to men; as though God had said, that he hated all who pass by the knowledge of his mercy, judgment, and justice, and become ferocious and elated with a vain hope on account of riches, or of strength, or of wisdom, according to what is said in Psalms 147:10,

“The strength of a horse pleases not God, nor is he delighted with the legs of a man;”

as though he had said, that God hates that confidence by which men presumptuously extol themselves, while they think their life and their safety to be in their own hand. So also, in this passage, there is a contrast to be understood between the knowledge of God’s mercy, judgment, and justice, and the wisdom, strength, riches, and the foolish glorying, by which men are inflated, when they seek in these their happiness. ⁽²⁵⁶⁾

We now also more clearly see what I have before said, — that not only condemned in these words is the boasting of human power, and the glowing in wisdom and in wealth, but that men are wholly stripped of all the confidence they place in themselves, or seek from the world, in order that the knowledge of God alone may be deemed enough for obtaining perfect happiness. For the Prophet shews, with sufficient clearness, that all men without God are miserable: it hence follows, that they are not otherwise happy but in him. Then the way and manner is to be added. How are we made happy in God? Even by knowing his mercy towards us, and then by delivering up ourselves to his defense and protection, and by suffering ourselves to be ruled by him, and by obeying also his law, because we fear his judgment. This passage might indeed be more fully handled; but it is enough for me, according to my custom, to point out the main things. It now follows —

(255) The next sentence is, “the valiant in his valor:” so the Vulate; but by the Septuagint “the strong (ἰσχυρὸς) in his strength;” by the Syriac, “the giant in his strength.” The Targum gives this paraphrase of the verse, “Thus saith the Lord, Let not Solomon, the wise son of David, delight in his wisdom; nor Sampson, the valiant son of Manoah, delight in his valor; nor Ahab, the rich son of Omri, delight in his riches.” It is military valor that is probably meant. They thought that they had wisdom in counsel, valor in defense, and wealth to procure aid, or to carry on war. — Ed

(256) Blayney and Venema agree with Calvin in thinking that “these” refer to such men as knew God and trusted in him, and not to “these” things, the mercy, judgment, and justice before mentioned. The versions and the Targum are ambiguous, like the Hebrew, except the Vulgate, in which “these” is in the neuter gender, referring to things, and not to men. I would render the verse thus, —

But in this let him glory who glories, That he understands, and that he knows me, — That I am Jehovah, Who doeth mercy, judgment, and justice in the land; For in these have I delighted, saith Jehovah.

“Me” is left out in the Septuagint, the Syriac, and the Arabic. “That he knows me” is only a more clear enunciation of the previous words, “that he understands:” what he understands or knows is then stated, “That I am,” etc. “Judgment,” when connected with justice, seems to refer to what the law forbids; and “justice,” to what the law enjoins. See Isaiah 56:1, where the command is, to “keep” or observe “judgment,” and to “do” or execute “justice.” God doeth judgment in that he doeth nothing wrong, contrary to what is right and just; and he doeth justice in the defence of what is right and just, and in making good what he hath promised. Judgment regards the negative part of the law, and justice the active part. In Jeremiah 22:3, we find both words, “judgment and justice,” or righteousness. Then, as it is usual with the prophets, the last is described first, “delivered is the spoiled:” afterwards judgment is set forth, it does “no wrong,” etc. But it is only when the two words occur together that they have these specific meanings; for both, occurring separately, have a much wider import. They are used together more than twenty times. — Ed.

Smith's Bible Commentary

Chapter 9

Now Jeremiah declares,

Oh that my head were waters, and my eyes were as a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Oh that I had in the wilderness a lodging place of wayfaring men ( Jeremiah 9:1-2 );

You know now why he was called the weeping prophet. He wished that his head were water and his eyes were the fountain that these tears might run continually for the tragedy of the people. "Oh that I had in the wilderness a lodging place of wayfaring men."

that I might leave my people, and go from them! for they are all adulterers, they are an assembly of treacherous men. And they bend their tongues like a bow for lies ( Jeremiah 9:2-3 ):

That's quite a picturesque speech, isn't it? Bending their tongue like a bow so they can shoot out the arrow of lies. Hit ya!

but they are not valiant for the truth upon the earth; for they proceed from one evil to another, and they know not me, saith the LORD. Take ye heed every one of his neighbor, and trust ye not in any brother: for every brother will utterly supplant, and every neighbor will walk with slanders. And they will deceive every one his neighbor, and they will not speak the truth: for they have taught their tongue to speak lies, and weary themselves to commit iniquity. Thine habitation is in the midst of deceit; and through deceit they refuse to know me, saith the LORD. Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people? Their tongue is as an arrow that is shot out; it speaketh deceit: one speaks peaceably to his neighbor with his mouth, but in his heart he is lying in wait [to strike him]. Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this? For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone. And I will make Jerusalem heaps [that is, heaps of destruction], the den of dragons; and I will make the cities of Judah desolate, without an inhabitant. Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perished and is burned up like a wilderness, that none passeth through? And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein; But they have walked after the imagination of their own heart, and after Baalim, which their fathers taught them: Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them the water of gall to drink. I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, until I have consumed them ( Jeremiah 9:3-16 ).

So God pronounces His judgment. But the reasons for His judgment: they have forsaken His law which He had set before them; they had not obeyed His voice, neither walked they according to His commandments. But they walked everyone after his own wickedness, the imagination of his own heart.

Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come: And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters. For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out. Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbor lamentation. For death is come up into our windows, and is entered into our palaces, to cut off the children without, and the young men from the streets. Speak, Thus saith the LORD, Even the carcasses of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them. Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches ( Jeremiah 9:17-23 ):

It is interesting, these are three things that people often glory in. The wise men glory in their wisdom. The mighty man glories in his strength. And the rich man glories in his riches. But God said,

but he that glorieth let him glory in that he understands and knows me ( Jeremiah 9:24 ),

Now that's worth glorying about. "How dies the wise man?" Solomon says, "as the fool" ( Ecclesiastes 2:16 ). How dies the rich man? like the poor. And even the strong are made weak through age. Catabolic forces. So these things in which men glory are all temporal things. They're all very passing. My strength is failing. My wisdom will yield to senility. And my riches will be left unto others. If I'm going to glory, I need to glory in the fact that I understand and know God, because that's eternal and that has eternal value to it. The rest may give me an advantage for a time. Wisdom may give me an advantage for a time. Strength may give me an advantage for a time. Riches may give me an advantage for a time. But understanding and knowing God will give me an advantage for eternity. That's something to really glory in-that I know God. That you understand the ways of God.

that I am the LORD which exercises loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD ( Jeremiah 9:24 ).

What does He delight in? Just look again. Loving-kindness, true judgment. Fairness, actually, is what it's about. Righteousness--that's what God wants you to do. That's how God wants you to live. Loving one another. Kind to one another. "Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake has forgiven us" ( Ephesians 4:32 ). God wants you to be fair in your dealings. Just. God wants you to be righteous, do the right thing. And in that He is pleased.

Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcision ( Jeremiah 9:25 );

In other words, this ritual of circumcision--not going to do a thing for you. You're going to be punished just as those who are uncircumcised. Ritual is of no avail if it isn't a reality. The physical ritual is meaningless unless there is a corresponding work within a person's heart. Baptism is totally meaningless unless there is a corresponding work of the Spirit within your heart. They can hold you down till you drown; it's not going to save you. They can baptize you frontwards, forwards, or any formula that they might seek to use. It's not going to save you unless there is a corresponding work of God's Spirit within your heart. And the death to the old man, the old nature, and the burying of the old man and the newness of life in Christ Jesus as we live and walk after the Spirit. That's what counts, not the ritual.

Now these people were counting in the fact that they've gone through the ritual of circumcision which marked them as God's special people. And the whole idea of circumcision was cutting off the flesh which was a symbol of no longer living after the flesh but living after the Spirit. But here they'd gone through the ritual of circumcision but were still living after the flesh. Thus, the ritual was totally meaningless as long as they lived after the flesh. It is only meaningful if a man lives after the Spirit. So Paul the apostle reasons, "If my living after the flesh can negate my experience of circumcision, then my living after the Spirit will make unnecessary the right of circumcision in that God counts the heart of the man."

Now your lifestyle can negate your water baptism. Water baptism can't save you. And your lifestyle can totally negate any kind of baptismal experience you've ever had, because the whole idea is there in baptism, it is death to the self and living after the Spirit, the new man after Christ. And baptism is to the church what circumcision was to the Jew, in that a symbol of no longer living after the flesh, now living after the Spirit. But if your life is lived after the flesh, it can negate any meaning to your baptism. In the same token, if you're living and walking after the Spirit, that would be accounted as baptism. Though I believe that person should be baptized, I do not believe in baptismal regeneration, and I don't believe that a person is lost who lives after the Spirit who has not had an opportunity to be baptized.

So the days are going to come when I'll punish all of them which are circumcised along with the uncircumcised.

Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are as they were uncircumcised for they are uncircumcised in the heart ( Jeremiah 9:26 ).

It's only in the flesh. It's only an outward ritual, but it isn't in the heart where it really counts.

"

Dr. Constable's Expository Notes

Proper grounds for boasting 9:23-24

This reflection on the nature of true wisdom contrasts strongly with the preceding dirge. In such crucial days, Judah’s only hope lay in her relationship with God. The thematic connection with the context is judgment.

Dr. Constable's Expository Notes

Instead, the person who felt satisfied should "boast" because he or she understood and knew Yahweh as a God who loves and practices loyal love (loyalty, lovingkindness, steadfast love, unfailing devotion, merciful love, Heb. hesed), justice (Heb. mishpat), and righteousness (right, integrity, deliverance, salvation, Heb. sedaqa) on the earth. Truly knowing the Lord in this way implies participating with Him in valuing and practicing these essential covenant virtues. The standard is not social custom or community consensus, but the character and will of Yahweh (cf. 1 Corinthians 1:31; 2 Corinthians 10:17; James 1:9).

". . . true religion consists in a personal and existential knowledge of God, and in a commitment to those qualities displayed by Yahweh himself-unfailing loyalty, justice, and right dealing." [Note: Thompson, p. 318.]

This verse is a concise summary of Israel’s religion at its highest (cf. Micah 6:8). For Israel, true religion consisted of acknowledging the sovereignty of God over all of life, and allowing Him to produce the qualities that distinguish Him in the lives of all His people.

"It is not 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 (ix. 22-25)." [Note: Keil, 1:190.]

Gill's Exposition of the Whole Bible

But let him that glorieth glory in this,.... In the Lord alone, as it is interpreted by the apostle, 1 Corinthians 1:31:

that he understandeth and knoweth me; or, "in understanding and knowing me" g; or, "he understanding and knowing me"; for this clause is descriptive of the person that is to glory in the Lord, and not of the thing in which he is to glory; for it is not even in the knowledge of God that men are to glory, but in the Lord himself; and he that understands himself as a creature dependent on God, and especially as a fallen sinful creature; and still more as one regenerated by the grace of God; he will never glory in himself, but in the Lord; and so, if he understands divine things, and the scheme of salvation by the grace of God, and not by the works of men; and if he knows the Lord, he will never glory in his own wisdom, nor in his own strength, nor in his riches, nor in his righteousness, nor in any man or creature, but in the Lord only; and particularly in what follows:

that I am the Lord, which exercise lovingkindness; in such various instances; in election, redemption, effectual calling, the pardon of sin, justification, adoption, and eternal life; and towards persons so very undeserving of any favour; and to have an interest in this exceeds all things else; it is better than life, and all the enjoyments of it:

judgment; exercising it on Christ, sin being laid, found, and condemned on him; and through Christ protecting and defending his people; and by Christ at the last day:

and righteousness in the earth; wrought by Christ here on earth in our nature, and imputed to his people in their present state, whereby they have a right to eternal glory:

for in these things I delight, saith the Lord; in showing mercy, grace, and favour, to miserable and undeserving men; in making his Son an offering for sin, and bruising him; and in his righteousness, whereby the law is magnified and made honourable.

g השכל וידע אותי "intelligendo et sciendo me", Montanus.

Henry's Complete Commentary on the Bible

      23 Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:   24 But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.   25 Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;   26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.

      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, Jeremiah 9:23; Jeremiah 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 (Jeremiah 9:6; Jeremiah 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, Jeremiah 9:25; Jeremiah 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, Jeremiah 9:26; Jeremiah 9:26. These nations were forbidden a share in the Jews' privileges (Deuteronomy 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 Jeremiah 49:28-32; Jeremiah 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, Jeremiah 4:4; Jeremiah 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,Romans 2:28; Romans 2:29.