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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 9:23–26. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Six Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
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Summary
Jeremiah 9:23 delivers a profound divine declaration from the LORD, unequivocally warning against the human tendency to find ultimate pride, security, or identity in finite earthly achievements or possessions. It serves as a stark prophetic challenge to the common boasts of humanity—wisdom, strength, and wealth—setting the stage for the subsequent revelation of what truly merits glory and understanding. This verse underscores the futility of relying on human capacities and redirects focus towards a proper understanding of divine sovereignty.
Context
Literary Context
This verse is a pivotal statement within a broader section of Jeremiah (chapters 7-10) that pronounces judgment against Judah for their spiritual apostasy, idolatry, and misplaced trust. Immediately preceding this declaration, Jeremiah laments the moral decay and spiritual blindness of the people, expressing deep sorrow over their impending destruction. The lament in Jeremiah 9 vividly portrays the nation's unfaithfulness and the resulting divine wrath. Verse 23 acts as a direct divine oracle, a "Thus saith the LORD," which introduces a sharp contrast to the human folly previously described. It functions as an essential preface to Jeremiah 9:24, which articulates the only legitimate object of boasting: knowing the LORD. Together, these two verses form a powerful theological couplet on true and false glory.
Historical & Cultural Context
Jeremiah ministered during the tumultuous final decades of the Kingdom of Judah (late 7th to early 6th centuries BCE), a period marked by political instability, international threats (Assyria, Egypt, Babylon), and profound spiritual decline. The people of Judah often sought security in human wisdom (e.g., political alliances with powerful nations), military might (relying on chariots and horses rather than God, as seen in Isaiah 31:1), or material prosperity (believing their temple and wealth would protect them, as challenged in Jeremiah 7:4). Jeremiah's message directly confronted this misplaced confidence, which was a form of idolatry, as it elevated human achievements above the sovereign God. In the ancient Near East, kings and nations frequently boasted of their military conquests, architectural achievements, and accumulated wealth, making Jeremiah's condemnation of such boasting a counter-cultural and counter-imperial declaration.
Key Themes
The primary theme is the futility and danger of human pride and self-reliance. The verse directly challenges the human tendency to find ultimate value, security, and identity in finite attributes—intellectual prowess, physical or political power, and material possessions. This stands in stark contrast to the necessity of divine dependence, emphasizing that true strength, wisdom, and security are found only in God. It also introduces the theme of true versus false glory, preparing the audience for the revelation in Jeremiah 9:24 that the only worthy boast is in knowing and understanding the LORD. This passage implicitly highlights the sovereignty of God over all human endeavors and the vanity of earthly pursuits when they become ends in themselves, rather than means to glorify God.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to be clear," "to shine," "to make a show," or "to boast." It carries the sense of exulting in something, making much of it, finding one's identity or security in it, or even being clamorously foolish. In this context, it denotes a boastful self-exaltation, a prideful reliance on one's own attributes. The negative command "Let not... glory" strongly prohibits finding ultimate worth or security in these transient human qualities.
Meaning "wise," "intelligent," "skillful," or "artful." It refers not just to intellectual knowledge but also to practical wisdom, cunning, and expertise in various fields. The prohibition here targets the pride that can arise from one's intellectual capacity, strategic insight, or perceived cleverness, which can lead to self-sufficiency apart from God.
Meaning "powerful," "warrior," "tyrant," "champion," or "strong man." This word encompasses physical strength, military prowess, political influence, and any form of human power or dominance. The verse warns against boasting in one's ability to exert force, control, or achieve victory through human might, reminding that such power is ultimately limited and subject to God's will.
Verse Breakdown
"Thus saith the LORD,"
This introductory phrase is a classic prophetic formula, signaling that the following words are not Jeremiah's own but a direct, authoritative oracle from YHWH (H3068, Yᵉhôvâh), the covenant God of Israel. It establishes the divine authority and absolute truthfulness of the pronouncement.
"Let not the wise [man] glory in his wisdom,"
This is the first of three parallel prohibitions. It directly forbids a person from finding their ultimate pride or security in their intellectual capacity, knowledge, or strategic acumen. True wisdom, according to biblical understanding, begins with the fear of the LORD and is given by Him, making self-glory in it a misplaced boast.
"neither let the mighty [man] glory in his might,"
The second prohibition extends the warning to physical strength, military power, political influence, or any form of human ability to exert force or control. It cautions against relying on one's own power or the power of human institutions (armies, governments) as the ultimate source of security or success, apart from God.
"let not the rich [man] glory in his riches:"
The final prohibition addresses material wealth and possessions. It warns against finding one's identity, security, or self-worth in accumulated wealth, which is inherently fleeting and cannot guarantee true well-being, happiness, or salvation. This challenges the common human tendency to trust in financial stability above divine provision.
Literary Devices
Jeremiah 9:23 employs several potent literary devices to emphasize its divine message. The most prominent is Anaphora, the repetition of the phrase "Let not..." at the beginning of successive clauses, which creates a strong, rhythmic emphasis on the prohibition against boasting. This repetition underscores the absolute nature of the command and highlights the three specific areas of human pride being addressed. The verse also utilizes Parallelism, specifically synonymous parallelism in its structure, where each clause reiterates the same core message (do not glory in human attributes) but applies it to a different category (wisdom, might, riches). This creates a cumulative effect, reinforcing the comprehensive nature of the warning. Furthermore, the entire verse functions as a Divine Oracle Formula, beginning with "Thus saith the LORD," which immediately establishes the absolute authority and divine origin of the message, elevating it beyond mere human counsel to a direct command from God Himself.
Theological and Thematic Connections
Jeremiah 9:23 serves as a foundational text for understanding the biblical critique of human pride and self-sufficiency. Theologically, it asserts God's absolute sovereignty over all human endeavors, demonstrating that true security, wisdom, and power reside in Him alone. It challenges the idolatry inherent in relying on created things or human capacities rather than the Creator. This passage resonates deeply with the broader biblical narrative that consistently warns against the vanity of earthly pursuits and the dangers of a heart lifted up in pride. It underscores the call to humility and a recognition that all good gifts come from God, and therefore, all glory belongs to Him.
Reflection and Application
In a world that often measures success by intellectual achievement, physical prowess, and material accumulation, Jeremiah 9:23 remains profoundly relevant. It calls us to a radical re-evaluation of where we place our ultimate trust and derive our sense of worth. For the individual, this means examining our hearts for subtle forms of pride: intellectual arrogance that dismisses divine revelation, reliance on personal strength or influence rather than God's enabling power, or the deceptive security of financial stability that supplants trust in God's provision. This verse challenges us to cultivate a posture of profound humility, recognizing that our abilities, resources, and even our very lives are gifts from God. True flourishing and lasting peace are found not in what we possess or achieve, but in our relationship with the One who is the source of all true wisdom, might, and enduring riches. It is a call to shift our boasting from the temporal to the eternal, from self to God.
Questions for Reflection
FAQ
Does Jeremiah 9:23 mean that wisdom, strength, and riches are inherently bad or that we should avoid them?
Not at all. The verse does not condemn wisdom, strength, or riches in themselves, as these are often presented as blessings or valuable attributes in scripture (e.g., Proverbs 8:11; Psalm 18:32; Deuteronomy 8:18). The prohibition is against "glorying" or boasting in them, meaning finding one's ultimate identity, security, or self-worth in these finite things. When wisdom, might, or wealth become objects of ultimate trust or sources of pride, they displace God in our lives and become idols. The verse is a warning against misplaced confidence and a call to recognize God as the ultimate source and sustainer of all good things, as clarified in the very next verse, Jeremiah 9:24.
Christ-Centered Fulfillment
Jeremiah 9:23 finds its profound Christ-centered fulfillment in the person and work of Jesus, who perfectly embodies the antithesis of human boasting and the true object of glory. While humanity is prone to glory in its own wisdom, Jesus is revealed as the very wisdom of God. He did not boast in His divine wisdom but humbly emptied Himself (Philippians 2:7). Similarly, while humanity boasts in its might, Jesus demonstrates true power not through worldly dominance but through sacrificial love and resurrection victory, conquering sin and death (Colossians 2:15). He is the power of God who achieved salvation not through human strength but through divine humility on the cross. Finally, concerning riches, Jesus, though rich beyond measure, became poor for our sake, so that through His poverty we might become truly rich in Him. He calls us to lay up treasures in heaven rather than trust in fleeting earthly wealth. Ultimately, Christ becomes the sole legitimate object of our boasting, for in Him we find our wisdom, righteousness, sanctification, and redemption, ensuring that "He who boasts, let him boast in the Lord" (1 Corinthians 1:30-31).