TRV
Translation
King James Version
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.
KJV (with Strong's)
But let him that glorieth H1984 glory H1984 in this, that he understandeth H7919 and knoweth H3045 me, that I am the LORD H3068 which exercise H6213 lovingkindness H2617, judgment H4941, and righteousness H6666, in the earth H776: for in these things I delight H2654, saith H5002 the LORD H3068.
Complete Jewish Bible
instead, let the boaster boast about this: that he understands and knows me - that I am ADONAI, practicing grace, justice and righteousness in the land; for in these things I take pleasure," says ADONAI.
Berean Standard Bible
But 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.
American Standard Version
but let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Jehovah who exerciseth lovingkindness, justice, and righteousness, in the earth: for in these things I delight, saith Jehovah.
World English Bible Messianic
but let him who glories glory in this, that he has understanding, and knows me, that I am the LORD who exercises loving kindness, justice, and righteousness, in the earth: for in these things I delight, says the LORD.
Geneva Bible (1599)
But let him that glorieth, glorie in this, that he vnderstandeth, and knoweth me: for I am the Lord, which shewe mercie, iudgement, and righteousnes in the earth: for in these things I delite, sayth the Lord.
Young's Literal Translation
But--in this let the boaster boast himself, In understanding and knowing Me, For I am Jehovah, doing kindness, Judgment, and righteousness, in the earth, For in these I have delighted, An affirmation of Jehovah.
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Commentary on Jeremiah 9 verses 23–26
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, 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–26. Public domain.
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1 Corinthians 1:18-31AD 55
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord. [Jeremiah 9:24]
2 Corinthians 10:1-18AD 56
Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; And having in a readiness to revenge all disobedience, when your obedience is fulfilled. Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed: That I may not seem as if I would terrify you by letters. For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible. Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. But he that glorieth, let him glory in the Lord. [Jeremiah 9:24] For not he that commendeth himself is approved, but whom the Lord commendeth.
Clement of RomeAD 99
Clement's First Letter to the Corinthians, Chapter 13
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]
Clement of RomeAD 99
1 CLEMENT 13
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.”
Clement of AlexandriaAD 215
The Stromata Book 1
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.”
Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 17:5
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.
CyprianAD 258
Treatise XII. Three Books of Testimonies Against the Jews 3:10
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.”
Basil of CaesareaAD 379
HOMILY 20, ON HUMILITY
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.
JeromeAD 420
Commentary on Jeremiah
(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).
Augustine of HippoAD 430
SERMON 185:2
Let us celebrate joyfully the coming of our salvation and redemption. Let us celebrate the feast day, on which the great and eternal Day came from the great and eternal Day into this so brief and temporal day of ours. He it is who was made for us justice and sanctification and redemption, so that, as it is written, "Whoever boasts should boast in the Lord."
Augustine of HippoAD 430
ON REBUKE AND GRACE 28
Thanks must be given because many in absolute number are delivered freely by grace, although few compared with those who perish, so that no one may be lifted up as if he deserved it, but that every mouth may be stopped, and one who glories may glory in the Lord.
Augustine of HippoAD 430
ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 2:31
Our turning away from God is our own act, and this is evil will. But our turning to God is not possible, except he rouses and helps us, and this is good will. What do we have that we have not received? But if we received, why do we glory as if we had not received? Therefore, "he that glories must glory in the Lord."
Braulio of ZaragozaAD 651
LETTER 42
“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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 9:24 delivers a profound reorientation of human boasting, shifting its focus from transient worldly achievements to an enduring, intimate knowledge of God's unchanging character. This pivotal declaration asserts that true glory is discovered not in human wisdom, might, or riches, but in understanding and knowing the LORD as the sovereign God who actively exercises lovingkindness, judgment, and righteousness throughout the earth. The verse culminates in God's own declaration that these very attributes are the things in which He delights, thereby establishing the ultimate standard for human aspiration and the proper object of all praise.
CONTEXT
Literary Context: Jeremiah 9:24 stands as a stark divine counterpoint to the preceding verse, Jeremiah 9:23, which explicitly warns against the futility of human pride in wisdom, strength, or wealth. This immediate juxtaposition creates a powerful rhetorical contrast, highlighting the vanity of transient human achievements versus the singular, eternal object of true glory: the LORD Himself. The broader narrative of Jeremiah 9 is a lament steeped in Judah's pervasive spiritual apostasy, moral decay, and the impending judgment from Babylon. Amidst pronouncements of desolation and urgent calls for repentance, this verse offers a profound theological redirection, pointing to the only source of genuine stability, worth, and hope in a society teetering on the brink of collapse. It reframes the covenant relationship not merely as adherence to external law, but as a deep, personal, and transformative acquaintance with God's very nature.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during the tumultuous final decades of the Kingdom of Judah (late 7th to early 6th century BCE), a period characterized by intense political instability, the burgeoning threat of the Babylonian Empire, and widespread religious syncretism. The people of Judah, despite their unique covenant relationship with Yahweh, had largely assimilated the values and practices of surrounding pagan cultures. They often boasted in their military alliances, economic prosperity, or perceived intellectual superiority, much like their idolatrous neighbors. Idolatry, social injustice, and a superficial religiosity were rampant, leading to a profound spiritual disconnect from the LORD's commands and character. In this environment, Jeremiah's message was radically counter-cultural, challenging the prevailing worldview that equated success with material possessions, human power, or worldly wisdom. The emphasis on "knowing" God (Hebrew: yada') was particularly significant in a culture where knowledge often implied an intimate, experiential relationship, contrasting sharply with superficial religious observance or mere intellectual assent to theological propositions.
Key Themes: This verse is foundational to several overarching themes prominent in the book of Jeremiah and the broader prophetic tradition. It profoundly shapes the theme of True Wisdom and Knowledge, asserting that genuine understanding is not merely intellectual accumulation but a relational apprehension of God's character, standing in stark contrast to the superficial and self-deceptive wisdom condemned in Jeremiah 8:9. It further develops the crucial theme of God's Immutable Character, revealing the LORD (YHWH) as fundamentally defined by His active expression of lovingkindness (hesed), judgment (mishpat), and righteousness (tzedakah). These attributes are not abstract concepts but dynamic expressions of His moral governance "in the earth," impacting human affairs and establishing His divine order. Moreover, the verse introduces the profound theme of God's Delight, indicating that the divine will and pleasure are found precisely in the active demonstration of these moral qualities. This sets a divine standard for human behavior and the proper focus of human glory, echoing principles found in Micah 6:8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 9:24 is rich with literary artistry that amplifies its profound theological message. Contrast is the preeminent device, immediately setting this verse in direct opposition to the false boasting condemned in Jeremiah 9:23, thereby highlighting the stark difference between fleeting human pride and true divine glory. The powerful Repetition of the verb "glory" ("let him that glorieth glory") serves to emphasize the central theme of redirected boasting and the radical shift in focus from self to God. The verse also employs Anthropomorphism (or personification) by stating that God "delights" (Hebrew: châphêts) in His own attributes of lovingkindness, judgment, and righteousness. This attribution of a human-like emotion helps the audience grasp the depth of God's personal commitment to these qualities and His fervent desire for humanity to reflect them. The overall tone of the verse is profoundly Didactic, functioning as a direct instruction and authoritative theological teaching from the prophet, designed to convey essential divine truth in a clear and compelling manner.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 9:24 stands as a foundational statement on the nature of true wisdom, the proper object of human boasting, and the very character of God. It asserts with divine authority that genuine understanding and lasting glory are not found in human achievements, material possessions, or intellectual prowess, but in an intimate, experiential knowledge of the LORD. This knowledge is not merely intellectual assent but involves recognizing, embracing, and aligning oneself with God's active demonstration of hesed (lovingkindness/covenant loyalty), mishpat (justice/judgment), and tzedakah (righteousness). These three attributes form the bedrock of God's moral governance and His covenantal relationship with humanity, revealing His intrinsic delight in His own holy and benevolent character. This verse thus issues a profound call for humanity to reorient its values and aspirations, aligning them with God's own divine priorities and seeking to embody these attributes in their lives as a reflection of His nature.
REFLECTION AND APPLICATION
Jeremiah 9:24 serves as an eternal challenge to the human heart's persistent propensity for self-exaltation and misplaced ambition. In a world that frequently measures success by wealth, power, intellectual prowess, or social status, this verse radically redefines what is truly valuable and worthy of our ultimate devotion. It calls us away from the fleeting, often empty glories of human accomplishment and towards the enduring, soul-satisfying fulfillment found in a deep, personal, and transforming relationship with God. To "know" the LORD in this profound, biblical sense means to understand His character, to trust His sovereign ways, and to align our lives with His revealed will, particularly His active demonstration of lovingkindness, justice, and righteousness. This knowledge should never remain theoretical but must translate into a life that actively pursues and embodies these divine attributes in our interactions with others, our pursuit of justice, and our engagement with the world, thereby reflecting the very things in which God Himself delights.
Questions for Reflection
FAQ
What is the significance of God delighting in "lovingkindness, judgment, and righteousness"?
Answer: The significance is profound because it reveals God's intrinsic character, His moral priorities, and the very essence of His being. By declaring His delight (Hebrew: châphêts) in these attributes, the LORD establishes them as the ultimate standard for what is good, right, and pleasing in His sight. Lovingkindness (hesed) speaks to His steadfast, covenantal love, unfailing mercy, and benevolent faithfulness towards His people. Judgment (mishpat) refers to His just and equitable rule, ensuring fairness, upholding what is right, and administering justice. Righteousness (tzedakah) denotes His moral perfection, integrity, and adherence to His own holy standards. God's delight in these attributes means they are not arbitrary rules or merely external actions, but reflections of His very being, providing a clear blueprint for humanity's pursuit of true wisdom and a life that honors Him. It underscores that God is not merely powerful, but perfectly good and just, and He desires His people to emulate these qualities, as seen in passages like Micah 6:8.
CHRIST-CENTERED FULFILLMENT
Jeremiah 9:24 finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. He is the perfect embodiment of the LORD whom we are called to know and understand, the very image of the invisible God. In Christ, God's lovingkindness (hesed) is supremely manifested through His incarnation, His compassionate ministry to the broken and marginalized, and His sacrificial death on the cross, demonstrating a steadfast love that pursued humanity even in its deepest sin (Romans 5:8). Jesus perfectly exercised divine judgment and righteousness not only in His teachings and actions, which consistently upheld God's perfect standards and exposed hypocrisy, but also in His role as the righteous judge and the one who perfectly fulfilled all righteousness on our behalf (Matthew 3:15; John 5:22). To "know" the LORD, as Jeremiah exhorts, is now to know God through Christ, for Jesus unequivocally declared, "He who has seen me has seen the Father" (John 14:9). Therefore, our boasting is rightly redirected to Christ alone, who "became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, 'Let the one who boasts, boast in the Lord'" (1 Corinthians 1:30-31). In Him, we truly understand God's character, and in Him, God's delight in lovingkindness, judgment, and righteousness is perfectly revealed and eternally satisfied.