TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 23:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
I.Here is a word of terror to the negligent shepherds.
The day is at hand when God will reckon with them concerning the trust and charge committed to them: Woe be to the pastors (to the rulers, both in church and state) who should be to those they are set over as pastors to lead them, feed them, protect them, and take care of them. They are not owners of the sheep. God here calls them the sheep of my pasture, whom I am interested in, and have provided good pasture for. Woe be to those therefore who are commanded to feed God's people, and pretend to do it, but who, instead of that, scatter the flock, and drive them away by their violence and oppression, and have not visited them, nor taken any care for their welfare, nor concerned themselves at all to do them good. In not visiting them, and doing their duty to them, they did in effect scatter them and drive them away. The beasts of prey scattered them, and the shepherds are in the fault, who should have kept them together. Woe be to them when God will visit upon them the evil of their doings and deal with them as they deserve. They would not visit the flock in a way of duty, and therefore God will visit them in a way of vengeance.
II.Here is a word of comfort to the neglected sheep.
Though the under-shepherds take no care of them, no pains with them, but betray them, the chief Shepherd will look after them. When my father and my mother forsake me, then the Lord taketh me up. Though the interests of God's church in the world are neglected by those who should take care of them, and postponed to their own private secular interests, yet they shall not therefore sink. God will perform his promise, though those he employs do not perform their duty.
1.The dispersed Jews shall at length return to their own land, and be happily settled there under a good government, Jer 23:3, Jer 23:4. Though there be but a remnant of God's flock left, a little remnant, that has narrowly escaped destruction, he will gather that remnant, will find them out wherever they are and find out ways and means to bring them back out of all countries whither he had driven them. It was the justice of God, for the sin of their shepherds, that dispersed them; but the mercy of God shall gather in the sheep, when the shepherds that betrayed them are cut off. They shall be brought to their former habitations, as sheep to their folds, and there they shall be fruitful, and increase in numbers. And, though their former shepherds took no care of them, it does not therefore follow that they shall have no more. If some have abused a sacred office, that is no good reason why it should be abolished. "They destroyed the sheep, but I will set shepherds over them who shall make it their business to feed them." Formerly they were continually exposed and disturbed with some alarm or other; but now they shall fear no more, nor be dismayed; they shall be in no danger from without, in no fright from within. Formerly some or other of them were ever and anon picked up by the beasts of prey; but now none of them shall be lacking, none of them missing. Though the times may have been long bad with the church, it does not follow that they will be ever so. Such pastors as Zerubbabel and Nehemiah, though they lived not in the pomp that Jehoiakim and Jeconiah did, nor made such a figure, were as great blessings to the people as the others were plagues to them. The church's peace is not bound up in the pomp of her rulers.
2.Messiah the Prince, that great and good Shepherd of the sheep, shall in the latter days be raised up to bless his church, and to be the glory of his people Israel, Jer 23:5, Jer 23:6. The house of David seemed to be quite sunk and ruined by that threatening against Jeconiah (Jer 22:30), that none of his seed should ever sit upon the throne of David. But here is a promise which effectually secures the honour of the covenant made with David notwithstanding; for by it the house will be raised out of its ruins to a greater lustre than ever, and shine brighter far than it did in Solomon himself. We have not so many prophecies of Christ in this book as we had in that of the prophet Isaiah; but here we have one, and a very illustrious one; of him doubtless the prophet here speaks, of him, and of no other man. The first words intimate that it would be long ere this promise should have its accomplishment: The days come, but they are not yet. I shall see him, but not now. But all the rest intimate that the accomplishment of it will be glorious.
(1.)Christ is here spoken of as a branch from David, the man the branch (Zac 3:8), his appearance mean, his beginnings small, like those of a bud or sprout, and his rise seemingly out of the earth, but growing to be green, to be great, to be loaded with fruits. A branch from David's family, when it seemed to be a root in a dry ground, buried, and not likely to revive. Christ is the root and offspring of David, Rev 22:16. In him doth the horn of David bud, Psa 132:17, Psa 132:18. He is a branch of God's raising up; he sanctified him, and sent him into the world, gave him his commission and qualifications. He is a righteous branch, for he is righteous himself, and through him many, even all that are his, are made righteous. As an advocate, he is Jesus Christ the righteous.
(2.)He is here spoken of as his church's King. This branch shall be raised as high as the throne of his father David, and there he shall reign and prosper, not as the kings that now were of the house of David, who went backward in all their affairs. No; he shall set up a kingdom in the world that shall be victorious over all opposition. In the chariot of the everlasting gospel he shall go forth, he shall go on conquering and to conquer. If God raise him up, he will prosper him, for he will own the work of his own hands; what is the good pleasure of the Lord shall prosper in the hands of those to whom it is committed. He shall prosper; for he shall execute judgment and justice in the earth, all the world over, Psa 96:13. The present kings of the house of David were unjust and oppressive, and therefore it is no wonder that they did not prosper. But Christ shall, by his gospel, break the usurped power of Satan, institute a perfect rule of holy living, and, as far as it prevails, make all the world righteous. The effect of this shall be a holy security and serenity of mind in all his faithful loyal subjects. In his days, under his dominion, Judah shall be saved and Israel shall dwell safely; that is, all the spiritual seed of believing Abraham and praying Jacob shall be protected from the curse of heaven and the malice of hell, shall be privileged from the arrests of God's law and delivered from the attempts of Satan's power, shall be saved from sin, the guilt and dominion of it, and then shall dwell safely, and be quiet from the fear of all evil. See Luk 1:74, Luk 1:75. Those that shall be saved hereafter from the wrath to come may dwell safely now; for, if God be for us, who can be against us? In the days of Christ's government in the soul, when he is uppermost there, the soul dwells at ease.
(3.)He is here spoken of as The Lord our righteousness. Observe,
[1.]Who and what he is. As God, he is Jehovah, the incommunicable name of God, denoting his eternity and self-existence. As Mediator, he is our righteousness. By making satisfaction to the justice of God for the sin of man, he has brought in an everlasting righteousness, and so made it over to us in the covenant of grace that, upon our believing consent to that covenant, it becomes ours. His being Jehovah our righteousness implies that he is so our righteousness as no creature could be. He is a sovereign, all-sufficient, eternal righteousness. All our righteousness has its being from him, and by him it subsists, and we are made the righteousness of God in him.
[2.]The profession and declaration of this: This is the name whereby he shall be called, not only he shall be so, but he shall be known to be so. God shall call him by this name, for he shall appoint him to be our righteousness. By this name Israel shall call him, every true believer shall call him, and call upon him. That is our righteousness by which, as an allowed plea, we are justified before God, acquitted from guilt, and accepted into favour; and nothing else have we to plead but this, "Christ has died, yea, rather has risen again;" and we have taken him for our Lord.
3.This great salvation, which will come to the Jews in the latter days of their state, after their return out of Babylon, shall be so illustrious as far to outshine the deliverance of Israel out of Egypt (Jer 23:7, Jer 23:8): They shall no more say, The Lord liveth that brought up Israel out of Egypt; but, The Lord liveth that brought them up out of the north. This we had before, Jer 16:14, Jer 16:15. But here it 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 by degrees grew after those deliverances. Observe the proportion: Just 480 years after they had come out of Egypt Solomon's temple was built (Kg1 6:1); and at that time that nation, which was so wonderfully brought up out of Egypt, had gradually arrived to its height, to its zenith. Just 490 years (70 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 Dan 9:24, Dan 9:25. Now the spiritual glory of the second part of that nation, especially as transferred to the gospel church, is much more admirable and illustrious than all the temporal glory of the first part of it in the days of Solomon; for that was no glory compared with the glory which excelleth.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Vers. 5, 6.) Behold, the days are coming, says the Lord, when I will raise up for David a righteous branch (or a righteous king); and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: The Lord is our righteousness. In Hebrew, it is called Sadecenu. This which is wrongly added in the Septuagint, in the Prophets, must be completely cut off. For another chapter follows, which they have omitted, after which there is the title 'to the Prophets' or 'against the Prophets', about which we will speak in its proper place. Therefore, after casting off the shepherds of the synagogue, namely the Scribes and Pharisees, and saving the remnants of Israel, and establishing the Apostles of the Gospel in place of the former leaders, the shepherd of shepherds is introduced, and the prince of princes, and the king of kings, and the Lord of lords, namely Christ our Savior, who is properly the righteous branch, or the righteous Rising Sun, about whom we read: 'In his days shall justice spring up' (Psalm 71:7). And in another place: Behold the man, his name is Oriens (Zach. VI, 12), and under him it will rise, and he will build a temple to the Lord: just as in Isaiah he is called Emmanuel, which means, God is with us (Isai. VII, 14): so in Jeremiah he will receive the name of our righteousness. Therefore the apostle also speaks: He who became wisdom for us from God, and righteousness and sanctification and redemption (I Cor. I, 30). Against him is the Antichrist, and his inhabitant the devil, called the foolish shepherd in Zechariah (Zach. XI). And he will execute judgment and justice on the earth, for the Father judges no one, but has given all judgment to the Son (John 5:22). In those days, the twelve tribes of Judah and Israel will be saved together. And of the two sticks, according to Ezekiel, one stick will be made (Ezekiel 37). And his name, if according to the Septuagint, the Lord will call him Josedech, which means the Lord is righteous; if according to the Hebrew, those who say his name will call him, it will be said, the Lord is our righteousness. For this signifies Adonai Sadecenu (), for which Symmachus translates, Lord, justify us.
These things were fulfilled according to the type in the case of Zerubbabel and Jeshua, the son of Jozadak. However, this prophecy was not altogether fulfilled, for many would rise up against them—not only their neighbors but also later on the Macedonians and finally the Romans. But the prophecy proclaims the everlasting nature of grace. Therefore, it is clear that these things were not fulfilled during their lifetimes but during the lifetimes of the apostles, for they alone had the gift of the Holy Spirit.… The Jews shamelessly endeavor to apply this to Zerubbabel. But they need to understand that he was no king—just a popular leader—and he was not called Jozadak. Neither is the meaning of the name appropriate to him, the word meaning “the Lord our righteousness” or, in the Syriac rendering, “Lord, make us righteous”—neither of which applies to Zerubbabel. Since, however, he was a type of Christ the Lord and brought back the captives from Babylon to Judah, just as the Lord transferred those enslaved by the devil to truth, anyone applying this to him in the manner of a type would do nothing beyond reason. It is necessary that we understand, however, that it is the Lord Jesus Christ, a descendant of David according to the flesh, who is proclaimed by the prophets as “the righteous dawn,” “the righteous king” and “the Lord of righteousness.”
There was only one remedy in the secret of the divine plan that could help the fallen living in the general ruin of the entire human race. This remedy was that one of the sons of Adam should be born free and innocent of original transgression, to prevail for the rest by his example and by his merits. This was not permitted by natural generation. There could be no clean offspring from our faulty stock by this seed. The Scripture says, “Who can make a clean thing conceived of an unclean seed? Isn’t it you alone?” David’s Lord was made David’s Son, and from the fruit of the promised branch sprang. He is one without fault, the twofold nature coming together into one person. By this one and the same conception and birth sprung our Lord Jesus Christ, in whom was present both true Godhead for the performance of mighty works and true manhood for the endurance of sufferings.
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Summary
Jeremiah 23:6 stands as a pivotal Messianic prophecy, foretelling the emergence of a righteous King from the Davidic lineage who will usher in an unparalleled era of salvation and security for God's people. This verse culminates in the profound revelation of His unique and glorious name: "THE LORD OUR RIGHTEOUSNESS," a declaration that unveils the divine source of all true justice and the ultimate means by which humanity can be reconciled with God. It offers a powerful counterpoint to the spiritual and political decay prevalent in Jeremiah's time, pointing forward to a future where divine rule establishes perfect peace and integrity.
Context
Literary Context
Jeremiah 23:6 is situated within a broader prophetic oracle (Jeremiah 23:1-8) where God issues a severe indictment against the unfaithful and negligent "shepherds"—the kings and religious leaders—of Israel and Judah. These leaders have scattered and destroyed God's flock through their unrighteousness, self-serving actions, and false teachings. In stark contrast to their abysmal failure, God promises to raise up a "righteous Branch" from the lineage of David (Jeremiah 23:5), a true and faithful shepherd who will gather the scattered remnant of His flock and rule with unparalleled justice and righteousness. Verse 6 specifically elaborates on the nature and profound impact of this coming King's reign, culminating in the declaration of His divinely revealed name, which encapsulates His very essence and mission. This prophecy serves as a radiant beacon of hope and divine promise amidst the impending judgment and exile that dominate much of the book of Jeremiah.
Historical & Cultural Context
Jeremiah prophesied during a profoundly tumultuous period in Judah's history, spanning the reigns of its final kings before the devastating Babylonian exile (late 7th to early 6th century BCE). The nation was deeply entrenched in idolatry, rampant social injustice, and severe political instability, caught precariously between the ascendant power of the Neo-Babylonian Empire and the declining influence of Egypt. The Davidic monarchy, though divinely established through the Davidic Covenant, had largely failed to uphold God's covenantal stipulations, leading to widespread corruption, moral decay, and a pervasive sense of insecurity among the populace. False prophets further compounded the spiritual confusion by offering deceptive messages of peace and prosperity. In this climate of national despair, moral bankruptcy, and existential threat, the promise of a truly righteous King who would bring comprehensive salvation and secure dwelling would have resonated deeply with a people yearning for stability, justice, and the restoration of God's favor and presence.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Jeremiah and the broader Old Testament. A central theme is the Messianic King and the Davidic Covenant, as the "Branch" (צֶמַח, tsemach) is a well-established Old Testament title for the coming Messiah, emphasizing His organic growth from the "stump of Jesse" (Isaiah 11:1). This promised King will be fundamentally different from the unrighteous rulers of Jeremiah's day, for He will "execute judgment and righteousness in the land," thereby fulfilling the eternal promises made to David. Another crucial theme is Salvation and Security, as the promise that "Judah shall be saved, and Israel shall dwell safely" speaks to a comprehensive, holistic restoration—not merely political, but spiritual, social, and existential. It anticipates a glorious future when both the southern kingdom (Judah) and the northern kingdom (Israel) will experience ultimate deliverance and live without fear under the righteous reign of this perfect King, foreshadowing the ultimate reunification of God's people under one divine shepherd. Finally, the verse culminates in the profound theme of Divine Righteousness, articulated through the climactic name "THE LORD OUR RIGHTEOUSNESS." This title signifies that the coming King is not only perfectly righteous in His own character but is also the very source and embodiment of righteousness for His people, through whom they are declared just and made right with God.
Exposition and Analysis
Key Word Analysis
From yâdâh, meaning "celebrated." This refers to the southern kingdom, the tribal territory, and the descendants of Judah. In this context, it represents the remnant of God's covenant people who will experience the promised salvation under the righteous King.
A primitive root meaning "to be open, wide or free," and by implication, "to be safe." Causatively, it means "to free or succor." Here, it denotes a comprehensive deliverance, encompassing not only rescue from physical enemies and exile but also profound spiritual liberation from the bondage and consequences of sin. It implies a full experience of salvation, preservation, and divine help.
The verb shâkan means "to reside or permanently stay," often implying a secure and settled habitation, much like God's dwelling among His people. The adverb beṭach means "safety" or "security," often conveying a sense of confidence and trust. Together, "dwell safely" paints a vivid picture of profound peace, stability, and freedom from fear, standing in stark contrast to the pervasive insecurity and displacement experienced by Judah and Israel. It speaks of a secure and lasting presence under the righteous King's benevolent and protective rule.
This is a profound compound name, serving as a symbolic epithet of the Messiah. Yᵉhôvâh (Jehovah or Yahweh) is the sacred, covenant name of God, emphasizing His eternal, self-existent nature and His unwavering faithfulness to His promises. Tsidqênûw is derived from tsedeq ("righteousness," "justice," or "vindication") with the pronominal suffix "-enu," meaning "our." Thus, the complete name proclaims that Yahweh Himself is the ultimate source and embodiment of the righteousness that becomes "ours" through this promised King. It signifies that the King's righteousness is not merely human but divinely perfect, and it is a righteousness that is graciously imparted to His people, enabling them to stand just before God.
Verse Breakdown
"In his days Judah shall be saved"
This clause precisely establishes the timeframe of the prophecy: the glorious era of the promised righteous King. "Judah" represents the faithful remnant of God's people, specifically the southern kingdom, who will experience a profound and comprehensive salvation under His reign. This salvation encompasses deliverance from political oppression, spiritual bondage to sin, and the dire consequences of their historical unfaithfulness.
"and Israel shall dwell safely"
This parallel clause expands the scope of the promise of salvation to "Israel," signifying the ultimate reunification of both the northern and southern kingdoms, or perhaps more broadly, the entire covenant people of God. The phrase "dwell safely" powerfully emphasizes a state of profound peace, security, and freedom from fear, standing in direct contrast to the political instability and constant threat of exile prevalent in Jeremiah's time. It speaks of a secure, enduring, and tranquil habitation under the King's benevolent and protective rule.
"and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS"
This climactic declaration reveals the very essence, character, and redemptive mission of the coming King. His name is not merely an identifier but a descriptive title that encapsulates His divine nature and His indispensable role as the source of righteousness for His people. "THE LORD OUR RIGHTEOUSNESS" (Yahweh Tsidkenu) signifies that the King Himself is Yahweh, and that through Him, God's perfect justice and inherent righteousness are not only fully manifested but also graciously imputed to His people, enabling them to stand righteous and justified before a holy God.
Literary Devices
Jeremiah 23:6 masterfully employs several potent literary devices to convey its profound theological message. It is primarily a Messianic Prophecy, a forward-looking, divinely inspired declaration about the future advent of a divinely appointed deliverer and king, a recurring and central feature in the Old Testament prophetic books. The verse also utilizes Parallelism, particularly in the balanced phrases "Judah shall be saved, and Israel shall dwell safely," which serves to emphasize the comprehensive, unified, and all-encompassing nature of the restoration and security promised to God's entire people. There is a strong element of Contrast evident in the broader passage (Jeremiah 23:1-8), which starkly sets the righteous, just, and benevolent rule of the coming King against the unrighteous, oppressive, and destructive leadership of Jeremiah's contemporary "shepherds." Finally, the climactic naming of the King as "THE LORD OUR RIGHTEOUSNESS" functions as powerful Symbolism and a theological Epithet, encapsulating His divine identity and His essential, redemptive role in providing perfect righteousness for His people. This name is far more than a mere identifier; it is a profound theological statement, pointing directly to the very character and saving work of God Himself.
Theological and Thematic Connections
Jeremiah 23:6 stands as a cornerstone of biblical theology, particularly in its profound revelation of God's sovereign plan for ultimate salvation and the impartation of righteousness through a divinely appointed King. The name "THE LORD OUR RIGHTEOUSNESS" profoundly connects to the comprehensive biblical understanding of tzedeq, which encompasses not only moral uprightness and ethical conduct but also justice, vindication, and the restoration of right relationship with God. In a world perpetually marred by sin, injustice, and inherent unrighteousness, this verse declares with authority that true righteousness is not something humanity can achieve through its own efforts or merit; rather, it is a gracious gift from God, perfectly embodied in and mediated through His chosen Messiah. This concept lays crucial theological groundwork for the New Testament understanding of justification by faith, where God's perfect righteousness is imputed to believers solely through their trust in Christ. The comprehensive salvation and security promised reflect God's unwavering faithfulness to His eternal covenant promises, demonstrating His steadfast commitment to restore His people fully, both spiritually and physically, under a perfect, divine rule that brings lasting peace and justice.
Reflection and Application
Jeremiah 23:6 offers immense comfort, unwavering hope, and profound theological insight for believers in every generation. In a world still grappling with systemic injustice, pervasive insecurity, and a deep-seated sense of human unrighteousness, this ancient prophecy serves as a powerful reminder that God has provided the ultimate and perfect solution in the person of His Son. We are not left to our own flawed devices to achieve a righteousness that can satisfy a holy God, nor are we condemned to live in perpetual fear and uncertainty. Instead, our deepest hope and ultimate security are found exclusively in the King whose very name declares Him to be "THE LORD OUR RIGHTEOUSNESS." This liberating truth frees us from the crushing burden of self-justification and invites us into a secure, covenantal relationship with God, founded entirely on Christ's perfect life, atoning death, and glorious resurrection. It also calls us, as His redeemed people, to live as authentic reflections of His righteousness in a fallen world, trusting implicitly in His sovereign rule and eagerly anticipating the full, glorious manifestation of His eternal kingdom where perfect justice and everlasting peace will reign supreme.
Questions for Reflection
FAQ
Who is "THE LORD OUR RIGHTEOUSNESS" in Jeremiah 23:6?
"THE LORD OUR RIGHTEOUSNESS" (Hebrew: Yahweh Tsidkenu) is a profound prophetic title for the coming Messiah, the righteous King whom God promised to raise up from the lineage of David. While the Old Testament prophets anticipated a future human king who would rule justly, the profound nature of this name, incorporating the divine name Yahweh, points to a ruler who is more than just a man—He is divine. In Christian theology, this title is understood as a direct and precise prophecy of Jesus Christ. He is the one who perfectly embodies divine righteousness and, through His sacrificial death and glorious resurrection, graciously imputes His righteousness to all who believe in Him, thereby making them righteous in God's sight. As 1 Corinthians 1:30 powerfully states, Christ "has become for us wisdom from God—that is, our righteousness, holiness and redemption."
How does this verse relate to the concept of "righteousness" in the Bible?
This verse is absolutely central to understanding the biblical concept of righteousness (tzedeq). In the Old Testament, righteousness often refers to conformity to God's moral standards, living in right relationship with God and others, and acting justly and fairly. However, humanity's fallen nature makes perfect, self-achieved righteousness utterly impossible (as tragically confirmed in Romans 3:23). Jeremiah 23:6 reveals a groundbreaking truth: true righteousness for humanity is not achieved through human effort or merit but is a divine gift. The Messiah, "THE LORD OUR RIGHTEOUSNESS," is the one through whom God's own perfect, unblemished righteousness is made fully available to His people. This powerfully foreshadows the New Testament doctrine of justification by faith, where believers are declared righteous in God's sight not because of their own works, but because Christ's perfect righteousness is graciously credited to them (as beautifully articulated in Romans 4:5).
Christ-Centered Fulfillment
Jeremiah 23:6 finds its ultimate, glorious, and complete fulfillment in the person and redemptive work of Jesus Christ. He is the promised "Righteous Branch" (Jeremiah 23:5), the true and eternal King from the lineage of David, who alone could perfectly embody and execute divine righteousness. His immaculate birth, sinless life, substitutionary death on the cross, and victorious resurrection are the divine means by which Judah and Israel—and indeed, all who place their faith in Him from every nation—are truly "saved" and enabled to "dwell safely." Jesus, whose very name means "Yahweh saves" (Matthew 1:21), brought about a salvation far grander and more profound than mere political or physical deliverance; He rescued humanity from the dominion of sin, the power of death, and the wrath of God. He is definitively "THE LORD OUR RIGHTEOUSNESS" because He, being fully God and fully man, lived a perfectly righteous life in our stead, died a substitutionary death for our unrighteousness, and rose again, triumphing over sin and death forever. Through His perfect obedience, "the many will be made righteous" (Romans 5:19). God "made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Thus, our standing before a holy God is not based on our own flawed and insufficient efforts but solely on the imputed righteousness of Christ, a righteousness received by faith (Philippians 3:9). Jesus is the Alpha and Omega, the "Root and the Offspring of David" (Revelation 22:16), the complete and perfect fulfillment of every Messianic hope, and the eternal, unfailing source of our salvation and security.