24<\/strong>. Quoted freely 1Co 1:31 ; 2Co 10:17<\/span>.<\/p>\n This is the prophets 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 1Co 2:13-14<\/span>, the other the training of the heart unto obedience Joh 8:31-32<\/span>. This knowledge of God is further said to find in Him three chief attributes,<\/P> (1) lovingkindness, i. e., readiness to show grace and mercy;<\/P> (2) judgment, a belief in which is declared in Heb 11:6<\/span> to be essential to faith;<\/P> (3) righteousness, which is essential to religion absolutely.<\/P> Unless men believe that Gods dealings with them in life and death are right and just, they can neither love nor reverence him.<\/P><\/p>\n Jer 9:24<\/span><\/p>\n I am the Lord which exercise loving kindness, Judgment, and righteousness in the earth.<\/em><\/p>\n <\/em><\/p>\n God and the earth<\/strong><\/p>\n These words teach us–<\/p>\n 1. <\/strong>Do not be frivolous. Take your shoes from off your feet: an is holy ground.<\/p>\n 2. <\/strong>Do not be indifferent. His eye is on you.<\/p>\n 3. <\/strong>Do not be slothful. Be earnest.<\/p>\n 4. <\/strong>Do not be sinful. Do not break His laws in His presence. Do not profane His name, when His ears catch every sound.<\/p>\n 1. <\/strong>It is therefore in Himself alone. It is in His own self-activity: happiness is not in quiescence, but in action.<\/p>\n 2. <\/strong>Therefore participation in His blessedness is a participation in His perfections. (Homilist.<\/em>)<\/p>\n<\/p>\n God working on the earth<\/strong><\/p>\n 1. <\/strong>He is working in natural phenomena. He is in all, the force of all forces, the impulse of all motion.<\/p>\n 2. <\/strong>He is working in human history. He works with individual men, His constant visitation preserveth their lives; He works with families, communities, churches, nations.<\/p>\n 1. <\/strong>Who does not see loving kindness, or mercy, in the continuation and enjoyments of human life?<\/p>\n 2. <\/strong>Who does not see judgment, or righteousness, in the miseries that follow sin on this earth?<\/p>\n Divine government<\/strong><\/p>\n 1. <\/strong>Let us realise that God is at hand, and that He is working around us and in us, and it would put an end to frivolity, and destroy indifference. We would then feel that earth is holy ground, and that life is great and solemn reality.<\/p>\n 2. <\/strong>If we were to realise day by day that God is near, exercising His power, and putting forth His operations around us and in us, we would feel that life is too solemn and too real to spend in any other way than with earnestness of purpose.<\/p>\n 3. <\/strong>We could not live profoundly and earnestly without realising a purifying and ennobling influence.<\/p>\n 1. <\/strong>There is nothing He does, there is nothing He can do, that is not the outcome and result of His love.<\/p>\n 2. <\/strong>When He sends sorrow or trial upon us, it is in order to take from us something that He knows will injure us if left in our possession, or to inflict upon us that wholesome chastisement that He sees necessary for our future well-being.<\/p>\n 3. <\/strong>Retribution is manifest everywhere, but there is mercy equally, and even more, manifest in supporting the criminal, in mitigating miseries, and in the power of the Gospel to overcome crime itself. Let any one of us here this morning read his own history intelligently, and he will find in every chapter and in every verso loving kindness and judgment blended together and displaying perfect and complete righteousness.<\/p>\n 1. <\/strong>God delights in exercising these principles Himself. He is love, He is just, He is righteous. He has not therefore to force Himself to their exercise. The spontaneous outgoing of His nature runs necessarily in these channels, and hence He delights in their display.<\/p>\n 2. <\/strong>God delights in the exercise of these principles by man. Were we to gather all the teaching of the New Testament upon practical Christian life together we might fairly reduce it all to these elements of loving kindness, judgment, and righteousness. This is to be made a partaker of the Divine nature, and to imitate Christ. But we cannot do this by our own strength. We need the inspiration and the power of Christ. On the Cross of Calvary God has shown us this most blessed combination in its fullest and most perfect light. (W. Le Pla.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Verse 24<\/span>. But let him that glorieth<\/B><\/I>] To glory<\/I> in a thing is to depend on it as the means or cause of procuring happiness<\/I>. But there can be no happiness but in being experimentally acquainted<\/I> with that God who exercises loving-kindness, judgment<\/I>, and righteousness in the earth<\/I>. He who has God’s mercy for his portion may well exult; for he need not fear the power of any adversary.<\/P> <\/P> Sometimes the ancient heathen poets uttered sentiments of morality far beyond their dispensation. Witness PHOCYLIDES on this subject: – <\/P> , ‘ , ‘ <\/P> , ‘ , .<\/P> <\/P> “If wisdom, strength<\/I>, or riches<\/I> be thy lot,<\/P> Boast not<\/I>; but rather think thou hast them not.<\/P> ONE GOD alone from whom those gifts proceed<\/P> Is wise<\/I>, is mighty<\/I>, and is rich indeed<\/I>.” <\/P> <\/p>\n Understandeth and knoweth me:<\/B> whether we make any curious distinction between understanding<\/I> God, as if that be more speculative, whereby we rightly apprehend his nature; and knowing<\/I> God, as if that be more practical, as directing the conversation; we need not here inquire; yet certainly both centre in this, that we so know and understand God as to trust in him and depend on him alone in all conditions. <\/P> Which exercise loving-kindness, judgment, and righteousness in the earth; kindness, <\/B>as it relates to his own people, Psa 5:12<\/span>; judgment<\/I>, with reference to his punishing the wicked; righteousness<\/I>, namely, as he deals justly and uprightly with both, Psa 92:15<\/span>. The meaning here, I conceive is to show Gods orderly governing and disposing of things in the world in his distributive justice, that all things are right and equal. <\/P> In these things I delight; <\/B>both in himself and others, Psa 11:7<\/span>. <\/P> <\/p>\n 24.<\/B> Nothing but an experimentalknowledge of God will save the nation. <\/P> understandeth<\/B>theoretically;<\/I>in the intellect. <\/P> knoweth<\/B>practically:<\/I>so as to walk in My ways (Jer 22:16<\/span>;Job 22:21<\/span>; 1Co 1:31<\/span>).<\/P> loving kindness<\/B>God’smercy is put in the first and highest place, because without it weshould flee from God in fear and despair. <\/P> judgment . . .righteousness<\/B>loving-kindness<\/I> towards the godly;judgment<\/I> towards the ungodly; righteousness<\/I> the mostperfect fairness in all cases [GROTIUS].Faithfulness to His promises<\/I> to preserve the godly, as well asstern execution of judgment on the ungodly, is included in”righteousness.” <\/P> in the earth<\/B>contraryto the dogma of some philosophers, that God does not interfere interrestrial concerns (Ps 58:11<\/span>).<\/P> in these . . . I delight<\/B>aswell in doing them as in seeing them done by others (Mic 6:8<\/span>;Mic 7:18<\/span>).<\/P><\/p>\n But let him that glorieth glory in this<\/strong>,…. In the Lord alone, as it is interpreted by the apostle, 1Co 1:31<\/span>:<\/p>\n that he understandeth and knoweth me<\/strong>; 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:<\/p>\n that I am the Lord, which exercise lovingkindness<\/strong>; 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:<\/p>\n judgment<\/strong>; 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:<\/p>\n and righteousness in the earth<\/strong>; 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:<\/p>\n for in these things I delight, saith the Lord<\/strong>; 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.<\/p>\n g “intelligendo et sciendo me”, Montanus.<\/p>\n 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. (Psa 111:10<\/span>; Pro 1:7<\/span>.) 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. <\/p>\n 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. <\/p>\n 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. <\/p>\n 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 <\/p>\n 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. <\/p>\n 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. <\/p>\n 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. <\/p>\n 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 Psa 130:4<\/span> 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, <\/p>\n “<\/p>\n There is propitiation with thee, that thou mayest be feared.” <\/p>\n 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. <\/p>\n 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 Psa 147:10<\/span>, <\/p>\n “<\/p>\n The strength of a horse pleases not God, nor is he delighted with the legs of a man;” <\/p>\n 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) <\/p>\n 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 — <\/p>\n <\/p>\n (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 <\/p>\n (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, — <\/p>\n 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. <\/p>\n “<\/p>\n 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 Isa 56:1<\/span>, 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 Jer 22:3<\/span>, 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. <\/p>\n (24) Let him that glorieth glory in this . . .<\/strong>The passage is interesting as having clearly been present to the mind of St. Paul in writing 1Co. 1:31<\/span>; 2Co. 10:17<\/span>. He had learnt from it to estimate the wisdom and the greatness on which the Corinthians prided themselves at their true value. We may find a parallel even in the higher words which teach us that eternal life is to know God (Joh. 17:3<\/span>), to understand those attributes, love, judgment, righteousness, which we associate with our thoughts of Him, as indeed they are in their infinite perfection, and which when we know them as we ought to know, we must needs strive to reproduce.<\/p>\n 24<\/strong>. <\/strong> I am the Lord <\/strong> Driven from all these human defences. God still remains, and so the grand lesson for this time and for all time is, Let him that glorieth glory in this, that he understandeth and knoweth the Lord<\/strong>.<\/p>\n Jer 9:24 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.<\/p>\n Ver. 24. But let him that glorieth, glory in this.<\/strong> ] And yet not in this either, unless he can do it with self-denial and lowly mindedness. “Let him glory only in the Lord,” saith Paul. The pride of virginity is as foul a sin as impurity, saith Augustine; so here.<\/p>\n let him, &c. Quoted in 1Co 1:31. <\/p>\n knoweth Me. This lies at the foundation of everything: of all trust in God (for One unknown cannot be trusted at all); of all pleasing (Eph 1:17. Col 1:9, Col 1:10; 1Jn 5:20). The want of it led to Gentile corruption (Rom 1:28); to Israel’s fall (Isa 1:3. Luk 19:42, Luk 19:44); and all future blessing is wrapt up in it: for Israel (Jer 31:34. Isa 54:13); and for creation (Isa 11:9). This is why we have the written Word (2Ti 3:15), and the living “Word” (Joh 1:18). <\/p>\n Which exercise, &c. Reference to Pentateuch (Exo 34:6). App-92. <\/p>\n lovingkindness = favour shown to the unworthy. <\/p>\n judgment = justice to the oppressed. One school of Massorites (App-30) read “and justice”, emphasizing the statement by the Figure of speech Polysyndeton. App-6. <\/p>\n let him: Jer 4:2, Psa 44:8, Isa 41:16, Isa 45:25, Rom 5:11,*Gr: 1Co 1:31, 2Co 10:17, Gal 6:14, Phi 3:3 <\/p>\n knoweth: Jer 31:33, Jer 31:34, Psa 91:14, Mat 11:27, Luk 10:22, Joh 17:3, 2Co 4:6, 1Jo 5:20 <\/p>\n lovingkindness: Exo 34:5-7, Psa 36:5-7, Psa 51:1, Psa 145:7, Psa 145:8, Psa 146:7-9, Rom 3:25, Rom 3:26 <\/p>\n for: 1Sa 15:22, Psa 99:4, Isa 61:8, Mic 6:8, Mic 7:18 <\/p>\n Reciprocal: Exo 6:2 – I am the Lord Exo 28:2 – glory Deu 32:4 – all his Jdg 16:20 – the Lord 1Sa 3:7 – did not yet 2Sa 21:15 – and David waxed faint 2Ki 14:10 – glory of this 1Ch 16:10 – Glory 1Ch 28:9 – know thou Est 5:11 – the glory Psa 34:2 – make Psa 37:23 – delighteth Psa 37:28 – loveth Psa 62:7 – In God Psa 105:3 – Glory Psa 107:43 – they shall understand Pro 2:5 – find Pro 12:22 – but Pro 20:29 – glory Isa 2:11 – and the Lord Isa 20:5 – their glory Isa 28:5 – shall the Jer 22:3 – Execute Jer 22:16 – was not Eze 11:10 – and ye Hos 2:20 – and Hos 5:4 – and Zep 1:18 – their silver Zec 12:7 – save Rom 4:2 – he hath 1Co 3:21 – glory 2Co 1:9 – that 2Co 11:18 – many 2Co 11:30 – must Eph 1:17 – in the knowledge Phi 3:8 – the excellency Col 2:2 – of the Father 2Th 1:5 – righteous 1Ti 6:17 – trust Heb 11:26 – greater Jam 1:9 – rejoice Jam 2:13 – and<\/p>\n Jer 9:24. The man who trusts in God and respects his laws may be considered very ordinary in the opinion of human beings, yet even his weakness will prove too much for the unrighteous oppressor if he puts his reliance in divine support.<\/p>\n 9:24 But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD who {s} exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.<\/p>\n (s) These three points are necessary to know correctly his mercy, in which consists our salvation: his judgment, which he executes continually against the wicked, and his justice, by which he defends and maintains the faithful.<\/p>\n 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<\/span>), justice (Heb. mishpat<\/span>), and righteousness (right, integrity, deliverance, salvation, Heb. sedaqa<\/span>) 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. 1Co 1:31; 2Co 10:17; Jas 1:9).<\/p>\n ". . . 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.] <\/span><\/p>\n This verse is a concise summary of Israel’s religion at its highest (cf. Mic 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.<\/p>\n "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.] <\/span><\/p>\n 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. 24. Quoted freely 1Co 1:31 ; 2Co 10:17. Fuente: The Cambridge Bible for Schools and Colleges This is … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 9:24”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-19210","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19210","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=19210"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19210\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19210"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19210"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19210"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The earth is the scene of Gods operations. There is a Divine intelligence, a Divine goodness, a Divine hand everywhere visible to the truly scientific eye, and deeply felt by the devout consciousness of men. Then–<\/p>\n
II. <\/strong>Gods operations on the earth are marked by rectitude and mercy. Because righteousness is here, sufferings follow crime; because mercy is here, the world itself is kept up: the sun shines, the air breathes, etc.<\/p>\n
III. <\/strong>In the exercise of His righteousness and mercy on this earth, God himself has delight. Gods happiness is in the exercise of His moral perfections.<\/p>\n
I. <\/strong>God is acting on this earth.<\/p>\n
II. <\/strong>Gods agency on this earth is characterised by rectitude and love.<\/p>\n
III. <\/strong>In the exercise of these moral attributes the great God is happy. Justice and mercy are but modifications of love; and love in action is the happiness of God as well of His intelligent creation. (Homilist.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The scene of the Divine operations. While there are those who, under the name of science, falsely so called, deny that God exercises any direct control over the forces and circumstances of our earth, we who believe in the Divine Word are prepared to accept this fact as settled. But, while we accept this as a theory, many of us practically deny it. We see the workings of nature around us, and observe the constant and rapid changes that take place in our own and others history, and we speak of laws and of chance, of mechanism and of routine, until we forget God, and so leave Him out of our calculations altogether. We have need, therefore, to remind each other now and again, that there is a Divine intelligence and a Divine hand visible in all the operations that are at work in our world.<\/p>\n
II. <\/strong>The character of the Divine operations. He is here not to frown upon and denounce us, but to exercise loving kindness, judgment, and righteousness in the earth. In all Gods dealings with men, love, justice, and fairness of the most perfect kind are blended in the truest harmony. They work one upon the other, so as to maintain the perfect balance of the Divine nature.<\/p>\n
III. <\/strong>The cause of the Divine operations.<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"