Thus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches:

Thus said Jehovah: Let not the wise boast himself in his wisdom, Nor let the mighty boast himself in his might, Let not the rich boast himself in his riches,

This is the word of the Lord: Let not the wise man take pride in his wisdom, or the strong man in his strength, or the man of wealth in his wealth:

Sic dicit Jehova, Ne glorietur sapiens in sapientia sua, et ne glorietur fortis in fortitudine sua; ne glorietur dives in divitiis suis:

This is a remarkable passage, and often found in the mouth of men, as other notable sentences, which are known as proverbial sayings: but yet few rightly consider how these words are connected with the previous context. Hence there are many who are satisfied with a simple explanation, as though it were a subject abruptly introduced, and as though the Prophet commenced something new; and they confine themselves to those words: and thus they misrepresent the meaning of the Prophet, or at least diminish much of the force of what is taught. The Prophet no doubt has a regard to what has gone before. He saw, as I have often said, that he addressed the deaf; for the Jews were so swollen with false confidence, that the word of God was regarded worthless by them. As then some were proud for their riches, and others thought themselves more prudent than that they could by any means be taken, and others thought themselves so fortified by wealth and power, that they could easily resist any evil, -- as then the minds of all were possessed with so much pride, the Prophet, in order to confirm what he had said, declares here that men foolishly gloried, while they set up their riches, or their strength, or their wisdom, in opposition to God; for all these things would vanish away like smoke. We now then perceive why the Prophet forbids here any to glory except in God alone, and how the passage ought not to be deemed as abrupt, but connected with what he said, when he denounced destruction on the Jews, which yet they dreaded not, because they were filled with this ungodly and foolish conceit, -- that they had more than a sufficient protection in their own strength, or riches, or wisdom. The rest to-morrow.

To the end of Jeremiah. 10 the prophet urges upon the people the practical conclusion to be drawn from God's righteous dealings with them. The three things on which men most pride themselves are shown in this verse to have proved vain.

Let not the wise man glory in his wisdom - Because God is the Fountain of all good, neither wisdom, nor might, nor riches, nor prosperity can come but from or through him. Nothing can be more rational than that the Source of all our blessings should be acknowledged. Riches cannot deliver in the day of death; strength cannot avail against him; and as a shield against him, our wisdom is foolishness.

Thus saith the LORD, Let not the (r) wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:
(r) As none can save himself by his own labour, or any worldly means, he shows that it is vain to put our trust in it, but that we trust in the Lord, and rejoice in him, who only can deliver.

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

In this world of sin and sorrow, ending soon in death and judgement, how foolish for men to glory in their knowledge, health, strength, riches, or in any thing which leaves them under the dominion of sin and the wrath of God! and of which an account must hereafter be rendered; it will but increase their misery. Those are the true Israel who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh. Let us prize the distinction which comes from God, and will last for ever. Let us seek it diligently.

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

(9:22-23)
The True Wisdom. - It is not a reliance on one's own wisdom and strength that brings well-being, but the knowledge of the Lord and of His dealings in grace and justice (Jeremiah 9:22-25). Idolatry is folly, for the idols are the mere work of men's hands; whereas Jahveh, the Almighty God, is ruler of the world (10:1-16). Israel will be made to understand this by the coming judgment (Jeremiah 9:17-25).