Jeremiah 23:7
Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;
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(7) The days come, saith the Lord.—See Notes on Jeremiah 16:14-15, of which the words are almost verbally a reproduction. There, however, stress is laid chiefly on the fact of the exile, here on that of the restoration. The LXX. version omits them here, but inserts them, where they are obviously out of place, at the end of the chapter. It was fitting that they should be repeated here, as connecting the hope that had before been general with the personal reign of the “Branch” of the house of David.

Jeremiah 23:7-8. Therefore, behold, the days come, saith the Lord — Here the prophet proceeds to fore-tel one very important, although remote, consequence of God’s raising up the righteous branch to David, namely, the great salvation which should thereby come to the Jews in the latter days of their state, which should be so illustrious as far to outshine their deliverance out of Egypt. That they shall no more say, The Lord liveth, &c. — These words we had before, Jeremiah 16:14-15, where see the note. But here the passage seems to point more plainly than it did there to the days of the Messiah, and to compare, not so much the two deliverances themselves, giving the preference to the latter, as the two states to which the church should grow after those deliverances. About four hundred and eighty years after they were come out of Egypt, Solomon’s temple was built, 1 Kings 6:1; and at that time that nation, which was so wonderfully brought out of Egypt, was gradually arrived to its height. And four hundred and ninety years (seventy weeks) after they came out of Babylon, Messiah the Prince set up the gospel temple, which was the greatest glory of that nation that was so wonderfully brought out of Babylon: see Daniel 9:24-25. Now the spiritual glory of the second period of that nation, especially as transferred to the gospel church, is much more admirable and illustrious than all the temporal glory of the first period of it, in the days of Solomon; for that was no glory, compared with the glory which excelleth. Add to this, the prophet, it seems, also foretels a second gathering of the Jews from their dispersions, namely, one that should take place after the coming of the Messiah, and the ruin of their city and country by the Romans, and therefore yet future. Now this work of God, whenever it shall be effected, including, as it undoubtedly will, their conversion to Christianity, and perhaps, also, their restoration to their own land, will assuredly appear so wonderful as greatly to outshine every former deliverance wrought for that people, and therefore may well put every other out of remembrance. St. Paul calls this restoration of them, life from the dead, (Romans 9:25,) meaning that it would be a miracle as surprising as the resurrection of a multitude of dead bodies.

23:1-8 Woe be to those who are set to feed God's people, but take no concern to do them good! Here is a word of comfort to the neglected sheep. Though only a remnant of God's flock is left, he will find them out, and they shall be brought to their former habitations. Christ is spoken of as a branch from David's family. He is righteous himself, and through him all his people are made righteous. Christ shall break the usurped power of Satan. All the spiritual seed of believing Abraham and praying Jacob shall be protected, and shall be saved from the guilt and dominion of sin. In the days of Christ's government in the soul, the soul dwells at ease. He is here spoken of as the Lord our Righteousness. He is so our Righteousness as no creature could be. His obedience unto death is the justifying righteousness of believers, and their title to heavenly happiness. And their sanctification, as the source of all their personal obedience is the effect of their union with him, and of the supply of this Spirit. By this name every true believer shall call him, and call upon him. We have nothing to plead but this, Christ has died, yea, rather is risen again; and we have taken him for our Lord. This righteousness which he has wrought out to the satisfaction of law and justice, becomes ours; being a free gift given to us, through the Spirit of God, who puts it upon us, clothes us with it, enables us to lay hold upon it, and claim an interest in it. The Lord our Righteousness is a sweet name to a convinced sinner; to one that has felt the guilt of sin in his conscience; seen his need of that righteousness, and the worth of it. This great salvation is far more glorious than all former deliverances of his church. May our souls be gathered to Him, and be found in him.This is his name whereby he shall be called - From remote antiquity the person here spoken of has been understood to be "the righteous germ," and this alone is in accordance with the grammar and the sense. Nevertheless, because Jeremiah Jer 33:15-16 applies the name also to Jerusalem, some understand it of Israel.

the Lord OUR RIGHTEOUSNESS - Messiah is here called:

(1) Yahweh, and

(2) our righteousness, because He justifies us by His merits.

Some render, He by whom Yahweh works righteousness. Righteousness is in that case personal holiness, which is the work of the Spirit after justification.

7, 8. Repeated from Jer 16:14, 15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jer 23:3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Isa 11:11; Joe 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest. No text from Poole on this verse.

Therefore, behold, the days come, saith the Lord,.... Or, "are coming" (i); and will begin to take place in a little time, even upon the Jews' return from Babylon; and reached to the times of Christ, to which they have a special regard; and include the whole Gospel dispensation, even the latter day glory, when the Jews shall return to, and dwell in, their own land; as Jeremiah 23:8; shows:

that they shall no more say, the Lord liveth: the people of Israel in particular, or the Lord's people in general, shall no more swear by the living God, described as follows; or, as the Targum, declare no more the power of God, in the instance next mentioned, they had been used to do:

which brought up the children of Israel out of the land of Egypt: which, though a wonderful deliverance, and never to be forgotten; yet not to be named with the redemption and salvation wrought out by Christ the Lord our righteousness; that being a deliverance from far greater and more powerful enemies, and from the far greater bondage of sin, Satan, and the law; nor with the restoration of the Jews in the latter day, which will be a most wonderful and amazing event, Romans 11:15.

(i) "dies venientes", Montanus, Schmidt.

Therefore, behold, the days come, saith the LORD, that they shall no more say, The {f} LORD liveth, who brought the children of Israel out of the land of Egypt;

(f) Read Jer 16:14.

7. they shall no more say] The exodus from Egypt, always hitherto quoted as the crowning manifestation of Jehovah’s favour, would be eclipsed by a yet more glorious deliverance.

7, 8. See on Jeremiah 16:14-15. The LXX’s omission of the vv. here, and insertion of them in a wholly incongruous context after Jeremiah 23:40, fall in with the supposition that, even if of Jeremiah’s authorship, they do not rightly belong to this place. See further on Jeremiah 33:14-26.

Verses 7, 8. - This is another of Jeremiah's repetitions (see Jeremiah 16:14, 15). Either the Septuagint translator or the copyist of the Hebrew manuscript which he used appears to have thought that the passage might, therefore, be dispensed with. In the Septuagint it is placed at the end of the chapter (being possibly supplied from another Hebrew manuscript), and the form given in this version to the close of ver. 6 (Ἰωσεδὲκ ἐν τοῖς προφηταῖς, combining the opening words of ver. 9) shows that ver. 9 followed immediately upon ver. 6 in the Hebrew manuscript. Jeremiah 23:7Jeremiah 23:6 exhibits the welfare which the "branch" will, by His wise and just rule, secure for the people. Judah shall be blessed with welfare (נושׁע), and Israel dwell safely; that blessing will come into fulfilment which Moses set before the people's view in Deuteronomy 33:28. יהוּדה as the totality of the inhabitants is construed as feminine, as in Jeremiah 3:7; Jeremiah 14:2, etc. Israel denotes the ten tribes. Under the just sceptre of the Messiah, all Israel will reach the destiny designed for it by the Lord, will, as God's people, attain to full dignity and glory.

This is the name by which they shall call Him, the branch of David: Jahveh our Righteousness. The suffix in יקראו refers to "righteous branch." Instead of the 3 pers. sing. יקרא with the suffix ו, some codd. have the plur. יקראוּ. This some polemical authors, such as Raim., Martini, Galatin, hold to be the true reading; and they affirmed the other had proceeded from the Jews, with the design of explaining away the deity of the Messiah. The Jews translated, they said: This is the name whereby Jahveh will call him: Our Righteousness; which is indeed the rendering of R. Saad. Gaon apud Aben Ezra, and of Menasse ben Israel. But this rendering is rejected by most Jewish comm. as being at variance with the accents, so that the impugned reading could not well have been invented by the Jews for polemical purposes. יקראו is attested by most codd., and is rendered by the lxx, so that the sense can be none other than: they will call the righteous branch of David "Jahveh our Righteousness." Most comm., including even Hitz., admit that the suffix refers to צמח, the principal person in both verses. Only Ew., Graf, and Ng. seek to refer it to Israel, because in Jeremiah 33:16 the same name is given to Jerusalem. But the passage cited does not prove the case. To call any one by a name universally denotes in the prophetic usage: to set him forth as that which the name expresses; so here: the branch of David will manifest Himself to the people of Israel as Jahve Tsidkenu. This name is variously expounded. The older Christian comm. understand that the Messiah is here called Jehovah, and must therefore be true God, and that He is called our righteousness, inasmuch as He justifies us by His merit.

(Note: Thus the Vulg. renders: Dominus justus noster; and even Calv. says: Quicunque sine contentione et amarulentia judicant, facile vident, idem nomen competer in Christum, quatenus est Deus, sicuti nomen filii Davidis respectu humanae naturae ei tribuitur. - Omnibus aequis et moderatis hoc constabit, Christum hic insigniri duplici elogio, ut in eo nobis commendet propheta tam deitatis gloriam, quam veritatem humanae naturae; and by the righteousness he understands justification by the merits of Christ.)

But the rabbinical interpreters, headed by the Chald., take the name to be an abbreviation of a sentence; so e.g., Kimchi: Israel vocabit Messiam hoc nomine, quia ejus temporibus Domini justitia nobis firma, jugis et non recedet. They appeal to Jeremiah 33:17 and to other passages, such as Exodus 17:15, where Moses calls the altar "Jahveh my Banner," and Genesis 33:20, where Jacob gives to the altar built by him the name El elohe Jisrael. Hgstb. has rightly pronounced for this interpretation. The passages cited show who in such names an entire sentence is conveyed. "Jahveh my Banner" is as much as to say: This altar is dedicated to Jahveh my banner, or to the Almighty, the God of Israel. So all names compounded of Jahveh; e.g., Jehoshua equals Jahveh salvation, brief for: he to whom Jahveh vouchsafes salvation. So Tsidkijahu equals Jahve's righteousness, for: he to whom Jahveh deals righteousness. To this corresponds Jahveh Tsidkenu: he by whom Jahveh deals righteousness. We are bound to take the name thus by the parallel passage, Jeremiah 33:16, where the same name is given to Jerusalem, to convey the thought, that by the Messiah the Lord will make Jerusalem the city of Righteousness, will give His righteousness to it, will adorn and glorify it therewith.

צדקנוּ is not to be referred, as it is by the ancient Church comm., to justification through the forgiveness of sins. With this we have not here to do, but with personal righteousness, which consists in deliverance from all unrighteousness, and which is bound up with blessedness. Actual righteousness has indeed the forgiveness of sins for its foundation, and in this respect justification is not to be wholly excluded; but this latter is here subordinate to actual righteousness, which the Messiah secures for Israel by the righteousness of His reign. The unrighteousness of the former kings has brought Israel and Judah to corruption and ruin; the righteousness of the branch to be hereafter raised up to David will remove all the ruin and mischief from Judah, and procure for them the righteousness and blessedness which is of God. - "What Jeremiah," as is well remarked by Hgstb., "sums up in the name Jehovah Tsidkenu, Ezekiel expands at length in the parallel Ezekiel 34:25-31 : the Lord concludes with them a covenant of peace; rich blessings fall to their lot; He breaks their yoke, frees them from bondage; they do not become the heathen's prey." These divine blessings are also to be conferred upon the people by means of the righteous branch. What the ancient Church comm. found in the name was true as to the substance. For as no man is perfectly righteous, so no mere earthly king can impart to the people the righteousness of Jahveh in the full sense of the term; only He who is endowed with the righteousness of God. In so far the Godhead of this King is contained implicite in the name; only we must not understand that he that bore the name is called Jahveh. But that righteousness, as the sum of all blessing, is set before the people's view, we may gather from the context, especially from Jeremiah 23:7 and Jeremiah 23:8, where it is said that the blessings to be conferred will outshine all former manifestations of God's grace. This is the sense of both verses, which, save in the matter of a trifling change in Jeremiah 23:8, are verbally repeated from Jeremiah 16:14 and Jeremiah 16:15, where they have already been expounded.

(Note: The lxx have omitted both these verses here, and have placed them at the end of the chapter, after Jeremiah 23:40; but by their contents they do not at all belong to that, whereas after Jeremiah 23:6 they are very much in place, as even Hitz. admits. In the text of the lxx handed down, Jeremiah 23:6 ends with the words: ̓Ιωσεδὲκ ἐν τοῖς προφήταις; and ̓Ιωσεδὲκ may be said to correspond to יהוה צדקנוּ, and ἐν τοῖς προφήταις to לנּביאים, Jeremiah 23:9. Hitz. and Gr. therefore infer that Jeremiah 23:7 and Jeremiah 23:8 were wanting also in the Heb. text used by the translator, and that they must have been added by way of supplement, most probably from another MS. This inference is thought to find support in the assumption that, because the Greek MSS have no point between ̓Ιωσεδὲκ and ἐν τοῦς προφήταις, therefore the Alexandrian translator must have joined these words together so as to make one - meaningless - sentence. A thoroughly uncritical conclusion, which could be defended only if the Alex. translators had punctuated their Greek text as we have it punctuated in our printed editions. And if a later reader of the lxx had added the verses from the Hebrew text, then he would certainly have intercalated them at the spot where they stood in the original, i.e., between Jeremiah 23:6 and Jeremiah 23:9. Their displacement to a position after Jeremiah 23:40 is to be explained from the fact that in Jeremiah 16:14 and Jeremiah 16:15 they immediately follow a threatening: and is manifestly the work of the translator himself, who omitted them after Jeremiah 23:6, understanding them as of threatening import, because a threatening seemed to him to be out of place after Jeremiah 23:6.)

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